法華義疏 8.58

8.58

「不自覺知」下，第二、明知不知。就文為二：初、明佛知同異眾生不知；二、歎迦葉能知同異，即是破二病、歎二人也。就初又二：第一，明眾生不知異、佛能知異；次，明佛能知同、眾生不知同也。初文為四：前、明眾生不知；二、明唯佛能知；三、結唯佛能知；四、結眾生不知。初言「不自覺知」者，蓋是不知理同、於緣成異，故言不知耳。然五乘眾生非不知五乘異也。

From “they do not realize or know it themselves” downward is the second, clarifying knowing and not knowing. The text has two parts: first, clarifying that the Buddha knows sameness and difference while sentient beings do not know; second, praising Kāśyapa for being able to know sameness and difference. This is precisely refuting the two ailments and praising the two persons. Within the first, there are again two parts: first, clarifying that sentient beings do not know difference, while the Buddha is able to know difference; next, clarifying that the Buddha is able to know sameness, while sentient beings do not know sameness. The first text consists of four parts: first, clarifying that sentient beings do not know; second, clarifying that only the Buddha is able to know; third, concluding that only the Buddha is able to know; fourth, concluding that sentient beings do not know. As for the opening phrase “they do not realize or know it themselves,” this simply means they do not know that the principle is the same while differences arise according to conditions; hence it says “they do not know.” It does not mean that sentient beings of the five vehicles are unaware of the differences among the five vehicles.