勝鬘寶窟 3.23

3.23

"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.