說無垢稱經疏 3.327

3.327

贊曰：此顯能隨，能隨佛後說妙法故。今說安立諦理之中，初四苦諦理、後一滅諦理，欲令厭苦欣於滅故。決擇者，決了簡擇，解釋之義。五蘊生滅名無常事，生滅之理名無常義。義是義理，下皆准知。蘊性逼迫名為苦事，逼迫之理名為苦義。蘊非實有名為空事，非實有理名為空義。蘊中無我名無我事，無我之理名無我義。諸行寂無所顯之滅名滅諦事，此寂滅理名寂滅義。此等五相，皆隨於心之所變作，名為安立。《勝鬘經》說有作四諦也。

Commentary: This reveals what he was able to follow, because he was able to expound the wondrous Dharma following behind the Buddha. Now, within the principle of the established truths that he expounded, the first four are the principle of the truth of suffering, and the last one is the principle of the truth of cessation, wishing to cause them to be repulsed by suffering and to delight in cessation. 'Resolution' means discerning and selecting, with the meaning of explaining. The arising and ceasing of the five aggregates is called the fact of impermanence; the principle of arising and ceasing is called the meaning of impermanence. 'Meaning' is principle; below, all should be understood accordingly. The oppressive nature of the aggregates is called the fact of suffering; the principle of oppression is called the meaning of suffering. The aggregates not being truly existent is called the fact of emptiness; the principle of not being truly existent is called the meaning of emptiness. There being no self within the aggregates is called the fact of non-self; the principle of non-self is called the meaning of non-self. The cessation revealed by the tranquil absence of all conditioned formations is called the fact of the truth of cessation; this principle of tranquil cessation is called the meaning of tranquil cessation. These five marks are all manifested in accordance with the mind; they are called 'established' (saṃvṛti). The Śrīmālādevī Sūtra speaks of the four noble truths with conditioned activity (kṛtā).