仁王經疏 1.50

1.50

釋曰：第二、十智差別德。然此中十智，諸教不同。薩婆多宗，以十種智攝一切智。故《俱舍論》二十六云「智有十種，攝一切智。一世俗智、二法智、三類智、四苦智、五集智、六滅智、七道智、八他心智、九盡智、十無生智。如是十種智，總有二種：有漏、無漏，性差別故。如是二智，相別有三，謂世俗智、法智、類智。前有漏智，總名世俗，多取瓶等世俗境故。後無漏智，分法類別。三中世俗，遍以一切有為無為為所緣境。法、類二種，如其次第，以欲上界四諦為境，法智類智由境差別，分為苦集滅道四智。」能緣他心等為境界故，名他心智。若正自知我已知苦、我已斷集、我已證滅、我已修道，由此所有智見明覺解慧光觀，是名盡智。我已知苦不應更知，廣說乃至我已修道不應更修，由此所有廣說乃至是名無生智。如何無漏智可作如是知？迦濕彌羅諸論師說：從二智出，後得智中作如是知，故無有失。由此後得二智別故，表前觀中二智差別。有說：無漏智亦作如是知。依經部宗，《成實論．十智品》云「知現世法，是名法智。知過未法，名曰比智。餘智大同。」今依大乘者，依此經約位差別，且說三種：一在無學，具足十智。二在脩位，唯有八智，除盡、無生。若在見道，唯有六智，謂四諦智及法、類智，此約現起；若通成就，亦得世俗。三類智邊，世俗智故。有處說十，如《顯揚論》，意同《俱舍》。或說十一，如《智度論》加如實智，謂能如實知諸法故。或說十三，如《集論》等。然今此中說十智義，故依《顯揚》說十智相。故《顯揚》第二云「論曰智者，謂十種智。」廣說如經。一法智，謂於內共了現見所知諸義境界無漏之智。二種類智，謂於不共了不現前所知義無漏之智。三他心智，謂脩所生脩果，能知他心及心法智。及諸如來知諸眾生，隨其意解、隨其隨眠，教授教誡轉起妙智。四世俗智，謂世間慧，由依此故，如來為諸眾生，隨其意解、隨其隨眠，演說妙法。五苦智，謂於有漏諸行之中，無常苦空離我思惟，若智若見明了覺悟慧觀察性。六集智，謂於有漏諸行因中，因集生緣思惟若智若見，餘如前說。七滅智，謂於有漏諸行滅中，滅靜妙離思惟若智若見，餘如前說。八道智，謂於能斷有漏諸行無漏道中，道如行出思惟若智若見，餘如前說。九盡智，謂苦已知、集已斷、滅已脩，或緣盡境，或復為盡，若智若見，餘如前說。十無生智，謂苦已知不復當知、集已斷不復當斷、滅已證不復當證、道已脩不復當脩，或緣無生境，或為無生，若智若見，餘如前說。依此十智，分別經中十智等義，亦同前說。廣辨十智，義如別章。

Exposition: Second is the virtue of the distinction of the ten wisdoms. However, regarding the ten wisdoms here, the various teachings are not identical. The Sarvāstivāda school subsumes all wisdom within ten kinds of wisdom. Thus the *Kośa*, fascicle twenty-six, states: “Wisdom is of ten kinds, subsuming all wisdom: 1. conventional wisdom, 2. dharma-wisdom, 3. inductive wisdom, 4. suffering-wisdom, 5. origin-wisdom, 6. cessation-wisdom, 7. path-wisdom, 8. other-minds wisdom, 9. exhaustion-wisdom, and 10. non-arising wisdom. These ten kinds of wisdom are fundamentally of two kinds: defiled and undefiled, because of the distinction in their natures. These two wisdoms are divided into three aspects: namely, conventional wisdom, dharma-wisdom, and inductive wisdom. The former, defiled wisdom, is generally called ‘conventional’ because it mostly apprehends conventional objects such as vases. The latter, undefiled wisdom, is divided into the distinction of dharma and induction. Among the three, conventional wisdom universally takes all conditioned and unconditioned dharmas as its cognitive objects. The two types, dharma[-wisdom] and inductive [wisdom], take the four noble truths of the desire realm and the higher realms as their objects, respectively. Due to the distinctions among objects, dharma-wisdom and inductive wisdom are divided into the four wisdoms of suffering, origin, cessation, and path.” Because it takes another's mind and so forth as its cognitive object, it is called "other-minds wisdom." If one correctly knows for oneself, “I have understood suffering, I have abandoned origin, I have realized cessation, and I have cultivated the path,” all the wisdom, vision, brightness, awakening, understanding, insight, illumination, and contemplation arising from this is called "exhaustion-wisdom." “I have understood suffering and should not understand it further,” and so on at length up to “I have cultivated the path and should not cultivate it further”—all that which arises from this, and so on at length, is called "non-arising wisdom." How could undefiled wisdom form such an awareness? The Kashmiri masters say: After emerging from the two wisdoms, one forms such an awareness in the subsequently attained wisdom; hence there is no fault. Through this difference between the two subsequently attained wisdoms, the distinction between the two wisdoms in the preceding contemplation is indicated. Some say that undefiled wisdom also forms such an awareness. According to the Sautrāntika school, the *Tattvasiddhi-śāstra*, "Chapter on the Ten Wisdoms," says: “Knowing present dharmas is called dharma-wisdom. Knowing past and future dharmas is called inferential wisdom. The remaining wisdoms are largely the same.” Now, according to the Mahāyāna, based on this sūtra and according to the distinctions of stage, three kinds are provisionally taught: First, in the stage of non-learning, one fully possesses all ten wisdoms. Second, in the stage of cultivation, there are only eight wisdoms, excluding exhaustion[-wisdom] and non-arising [wisdom]. If in the path of seeing, there are only six wisdoms, namely the wisdoms of the four noble truths and the dharma- and inductive wisdoms; this is according to actual manifestation. If spoken in terms of general achievement, one also obtains conventional wisdom, because alongside inductive wisdom there is conventional wisdom. In some places, ten are taught, as in the *Prakaraṇāryavācā*, its intent being the same as the *Kośa*. Or eleven are taught, as in the *Mahāprajñāpāramitopadeśa*, which adds "wisdom of thusness," meaning the capacity to know all dharmas as they truly are. Or thirteen are taught, as in the *Abhidharmasamuccaya* and so forth. However, here what is taught is the meaning of the ten wisdoms; therefore, based on the *Prakaraṇāryavācā*, we explain the characteristics of the ten wisdoms. Thus the *Prakaraṇāryavācā*, fascicle two, says: “The treatise states: ‘Wisdom’ refers to ten kinds of wisdom,” explaining at length as in the sūtra: 1. Dharma-wisdom: the undefiled wisdom regarding all objects and referents of the knowable that are internally, mutually understood and directly perceived. 2. Category-wisdom: the undefiled wisdom regarding referents of the knowable that are not mutually understood and not directly present. 3. Other-minds wisdom: wisdom produced by cultivation and the fruit of cultivation, which is capable of knowing the minds and mental factors of others; as well as the wondrous wisdom set into motion by the Tathāgatas to instruct and admonish all sentient beings according to their inclinations and latent tendencies. 4. Conventional wisdom: worldly insight, relying on which the Tathāgata expounds the wondrous Dharma for all sentient beings according to their inclinations and latent tendencies. 5. Suffering-wisdom: the nature of wisdom, vision, clarity, awakening, insight, and contemplation that considers impermanence, suffering, emptiness, and selflessness among all defiled conditioned formations. 6. Origin-wisdom: wisdom and vision that consider cause, origin, arising, and condition among the causes of defiled conditioned formations; the rest is as previously stated. 7. Cessation-wisdom: wisdom and vision that consider cessation, pacification, excellence, and escape regarding the cessation of defiled conditioned formations; the rest is as previously stated. 8. Path-wisdom: wisdom and vision that consider path, correctness, practice, and emergence regarding the undefiled path that can sever defiled conditioned formations; the rest is as previously stated. 9. Exhaustion-wisdom: wisdom and vision regarding "suffering has been understood, origin has been abandoned, cessation has been cultivated"—or taking the object of exhaustion as cognitive object, or acting for the sake of exhaustion; the rest is as previously stated. 10. Non-arising wisdom: wisdom and vision regarding "suffering has been understood and will not be understood again; origin has been abandoned and will not be abandoned again; cessation has been realized and will not be realized again; the path has been cultivated and will not be cultivated again"—or taking the object of non-arising as cognitive object, or acting for the sake of non-arising; the rest is as previously stated. Based on these ten wisdoms, the distinctions of the meaning of the ten wisdoms and so forth in the sūtra are also the same as stated above. For a detailed analysis of the ten wisdoms, its meaning is as in the separate chapter.