淨名玄論 5.38

5.38

次攝二智者，則一切智、一切種智。但此二智，凡有六門：一以空有分二，一切智為空智、一切種智為有智，此則權實攝也。次總別分二，總相知為一切智、別相知為一切種智。但總別有三門：一以苦無常為總相、陰界入為別相。二以無生滅為總相、知諸法差別為別相。三以菩諦為總相、分別苦有無量相為別相。三義中，初義第二義猶是空有，第三義屬後廣略也。三者略說為一切智、廣說為一切種智，猶是向苦諦總別義耳。四者因為一切智、果為一切種智。問：二智俱是果門，云何分因果耶？答：例如菩提、涅槃為果及果果。涅槃既是果果，則菩提亦得為因。此義論因果，今亦然矣。五者小乘名一切智、大乘名一切種智。此明小乘總相智十二入苦空無常，名一切智。大乘別智一切法，名一切種智。六者一切種智為空智、一切智為有智。以種種性則實相理為諸法根本相，名為一切智。知一切法，為有智也。雖有六門，不離空有，攝入二智中也。

Next, regarding the subsumption of two cognitions, these are the cognition of all (sarvajñatā) and the cognition of all modes (sarvākārajñatā). However, these two cognitions have six gates in all: First, distinguishing the two by emptiness and existence: the cognition of all is empty cognition, and the cognition of all modes is existential cognition; this is subsumed by provisional and real. Second, distinguishing the two by general and specific: knowing general characteristics is the cognition of all, and knowing specific characteristics is the cognition of all modes. But general and specific have three gates: 1. Suffering and impermanence are general characteristics, and the aggregates, realms, and entrances are specific characteristics. 2. Non-arising and non-ceasing are general characteristics, and knowing the differences among dharmas is specific characteristics. 3. The truth of suffering is the general characteristic, and distinguishing that suffering has immeasurable aspects is specific characteristics. Among these three meanings, the first and second meanings are still emptiness and existence, while the third belongs to the following concise and detailed [explanation]. Third, spoken concisely it is the cognition of all; spoken extensively it is the cognition of all modes; this is still the aforementioned general and specific meaning of the truth of suffering. Fourth, cause is the cognition of all, and result is the cognition of all modes. Question: Both cognitions belong to the gate of fruition; how can they be divided into cause and result? Answer: For example, bodhi and nirvāṇa are the fruit and the fruit-of-the-fruit. Since nirvāṇa is the fruit-of-the-fruit, bodhi may also serve as cause. In this sense cause and result are discussed, and it is the same here. Fifth, the Hīnayāna is called the cognition of all, and the Mahāyāna is called the cognition of all modes. This explains that the Hīnayāna general-characteristic cognition of the twelve entrances as suffering, empty, and impermanent is called the cognition of all. The Mahāyāna specific cognition of all dharmas is called the cognition of all modes. Sixth, the cognition of all modes is empty cognition, and the cognition of all is existential cognition. Because the various natures—namely the principle of dharmatā—are the fundamental characteristic of all dharmas, it is called the cognition of all. Knowing all dharmas is existential cognition. Although there are six gates, they do not depart from emptiness and existence, and are subsumed within the two cognitions.