勝鬘寶窟 3.23

3.23

「說無作聖諦義」者，第二釋無作諦也。就文有三：一牒、二略釋、三廣釋。「說無量」者，轉名顯示。第二略釋。「何以故」者，第三廣釋。何故無作名為無量？次下釋中，以一切釋無量也。如來自力故知者，謂如來不從他悟。自力知故，能知一切也。問：何故云一切眾苦？答：馥公云：「凡有識知痛痒皆名為受。」又釋：變易之苦，無別外具，宜是受性。三諦隨之，皆云受也。一切苦報，由因網得，名為受苦。受苦家集，名為受集。受苦家滅，名為受滅。受滅家滅道，名受滅道。今云受者，依《毘曇》，無漏五陰直名五陰，有漏五陰名受陰，故名為受也。問：有漏五陰何故名受？答：有二義。一為過去業煩惱受得，故名為受；二復能成受未來果報，故名為受也。經論中明四諦智，皆是知四諦，故名四諦智。而苦上言知，乃至道上立言修者，但苦智當相以彰，故名知苦。餘三就知意以說。知集之意欲斷，乃至知道之意欲修，故經論中差別說四諦智也。若就智功能，隨提一諦智則具四能。知苦智知苦時，斷迷苦煩惱名斷集，未來苦果不起名捨，因果無處屬已名證滅，苦智增名修道。乃至知道智亦具四能，唯有知苦知道之異也。如此四諦智各具四能者，所謂我生已盡、梵行已立等四智是也。

"Expounding the meaning of the unconditioned noble truths" is the second [section], explaining the unconditioned truths. In the text there are three parts: first, restating [the thesis]; second, briefly explaining; third, extensively explaining. "Expounding the immeasurable" shifts the term to reveal [the meaning], which is the second, brief explanation. "Why is that?" is the third, extensive explanation. Why are the unconditioned called "immeasurable"? In the explanation below, "all" is used to explain "immeasurable". "Known through the Tathāgata's own power" means that the Tathāgata's awakening does not come from another. Because he knows through his own power, he is able to know everything. Question: Why does it say "all sufferings of sentient beings"? Answer: Master Fu says, "Wherever there is consciousness that feels pain and itching, it is all called feeling (vedanā)." Another explanation: The suffering of transformation (pariṇāmikī-duḥkhatā) has no separate external provisions; its nature is properly feeling. The other three truths follow it, and all speak of feeling. All painful retributions are obtained through the net of causes; this is called "feeling suffering". The origin of the feeling of suffering is called the "feeling of origin". The cessation of the feeling of suffering is called the "feeling of cessation". The path to the cessation of the feeling of cessation is called the "feeling of the path to cessation". In speaking of "feeling" here, it relies on the Abhidharma: the uncontaminated five aggregates are simply called the five aggregates, whereas the contaminated five aggregates are called the aggregates of grasping/feeling (upādāna-skandha); therefore it is called "feeling". Question: Why are the contaminated five aggregates called grasping/feeling? Answer: There are two meanings. First, because they are received and obtained through past karma and afflictions, they are called feeling/grasping; second, because they can again form and receive future retributions, they are called feeling/grasping. The wisdom of the four truths explained in the sūtras and treatises is in every case the knowledge of the four truths, and is therefore called the wisdom of the four truths. Yet knowledge is stated for suffering, and up to practice being established for the path, because the wisdom of suffering is manifested according to its own characteristic, and is thus called "knowing suffering". The remaining three are spoken of in terms of the intention of knowing: the intention of knowing origin is the desire to abandon it, up to the intention of knowing the path is the desire to cultivate it; hence the sūtras and treatises distinguish and speak of the wisdom of the four truths. If considered in terms of the function of wisdom, then whichever truth-wisdom is mentioned, it possesses the four functions. When the wisdom that knows suffering knows suffering, severing the afflictions of confusion about suffering is called abandoning origin; future suffering results not arising is called relinquishing; causes and results having nowhere to belong to oneself is called realizing cessation; and the increase of the wisdom of suffering is called cultivating the path. This continues up to the wisdom knowing the path, which also possesses the four functions; there is only the difference between knowing suffering and knowing the path. That the wisdoms of these four truths each possess the four functions refers to the four wisdoms, namely "my births are exhausted", "the holy life has been established", and so forth.