仁王護國般若波羅蜜多經疏 2.405

2.405

解曰：明妄受也。言諸苦者，三界通論總有三苦，三苦不一故名為諸。言受行者，受謂領納，順違俱非境相為性，名受行也。或於所受善染境中起愛為業，領彼所作為行相也。言煩惱者，煩勞擾惱，諸有惱故。言所知者，礙慧不生，障所知故，即二障也。我相等者，如前已解。障依執生，障寬執狹，具生二障，故別明也。從此第三總結明空。

The commentary explains: This explains delusional feeling. 'All pains': speaking generally of the three realms, there are altogether three kinds of suffering; because the three sufferings are not one, they are called 'all'. 'Activities of feelings': 'feeling' means experiencing; its nature is taking on the characteristics of objects that are agreeable, disagreeable, or neither, hence called 'activities of feelings'. Or, based on the good or defiled objects experienced, giving rise to craving as activity and receiving what was performed constitutes its active mark. 'Afflictive': troubling and disturbing, because they cause distress in all realms of existence. 'Cognitive': obstructing wisdom from arising, because they veil what is to be known; these are the two obscurations. 'Mark of self, etc.': as explained previously. Obscurations arise based on grasping; obscurations are broader, while graspings are narrower; together they give rise to the two obscurations, hence they are explained separately. From here, the third part provides a general conclusion clarifying emptiness.