法華玄義釋籤 5.32

5.32

次無量四諦者，又為四：初得名，次「苦有」下釋相，三「大經」下引證，四「是名」下結名。初從界外事以立名。又無量之名從竪從橫具如後說。次文可見。第三引證者，《大經》十二云：「善男子！知聖諦智凡有二種：一者中智，二者上智。中智者，聲聞緣覺，上智者，諸佛菩薩。善男子！知諸陰苦，名為中智，分別諸陰，有無量相，悉是諸苦，非諸聲聞緣覺所知，是名上智。如是等義我於彼經竟不說之，知諸入為門亦名為苦，知諸界為分，亦名為性亦名為苦，知諸色壞相，知受覺相，知想取相，知行作相，知識分別相（已上苦諦）。知愛因緣能生五陰（餘如苦諦），知滅煩惱，是名中智，分別煩惱，不可稱計，滅亦如是不可稱計（餘如苦諦）。知是道相能滅煩惱，是名中智，分別道相無量無邊，所離煩惱亦無量無邊（廣如苦諦）。」亦可分於中智為二，聲聞屬藏，緣覺屬通；上智分二菩薩屬別，諸佛屬圓。今從總說，且言分別，名為上智，以屬於別。四結，如文。

Next, [the section on] the immeasurable four noble truths also has four [parts]: first, the deriving of the name; second, from "suffering has" onward, explaining the characteristics; third, from "the Great Sūtra" onward, citing proof; fourth, from "this is called" onward, concluding the name. The first [part] establishes the name based on the phenomena beyond the realms. Furthermore, the name "immeasurable" is vertically and horizontally derived, fully as explained later. The second text is evident. In the third [part], citing proof: the Great Sūtra, fascicle twelve, says: "Good sons, of the wisdom that knows the noble truths, there are two kinds in all: the first is intermediate wisdom, and the second is superior wisdom. Those of intermediate wisdom are the śrāvakas and pratyekabuddhas; those of superior wisdom are the buddhas and bodhisattvas. Good sons, knowing the suffering of the aggregates is called intermediate wisdom. Distinguishing the aggregates as having immeasurable characteristics, all of which are sufferings, which is not known by any śrāvakas or pratyekabuddhas—this is called superior wisdom. Meanings such as these I never expounded in that sūtra. Knowing the sense fields to be gateways is also called suffering; knowing the elements to be divisions is also called nature and is also called suffering; knowing the disintegrating characteristic of forms, knowing the experiencing characteristic of feelings, knowing the grasping characteristic of perceptions, knowing the making characteristic of formations, and knowing the discriminating characteristic of consciousness—[all the above is the truth of suffering]. Knowing the condition of craving as able to produce the five aggregates—[the rest is as in the truth of suffering]. Knowing the cessation of afflictions is called intermediate wisdom; distinguishing afflictions as uncountable, and cessation likewise as uncountable—[the rest is as in the truth of suffering]. Knowing this characteristic of the path as able to extinguish afflictions is called intermediate wisdom; distinguishing the characteristics of the path as immeasurable and boundless, and the afflictions relinquished also as immeasurable and boundless—[broadly as in the truth of suffering]." One may also divide intermediate wisdom into two: śrāvakas belong to the Tripiṭaka [Teaching], and pratyekabuddhas belong to the Shared [Teaching]; superior wisdom is divided into two: bodhisattvas belong to the Separate [Teaching], and the buddhas belong to the Perfect [Teaching]. Now, speaking generally, provisionally speaking of discrimination is called superior wisdom, so as to assign it to the Separate [Teaching]. The fourth, concluding, is as in the text.