[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780) › 5.39 # 淨名玄論 5.39 淨名玄論 5.39 - **Language:** Classical Chinese ### [5.39](https://indike.org/pramana/in.bauddha.taisho.1780.5.39) 次攝三智門者，三智義門，《涅槃》云「一者般若，一切眾生之慧，所謂下智也。二毘婆舍那，謂二乘智，則中智也。三闍那，佛菩薩智，謂上智也。」又云「般若別相智，別知諸法。毘婆舍那總相智，總知諸法。闍那為破相，破相者，般若知有、毘婆舍那照空。闍那捨於空有，則中道智也。」又如《般若．三慧品》說「二乘為一切智，菩薩道種智，佛一切種智」。二乘名為一切智者，十二入攝一切法，二乘知十二苦空無常，名一切智。論云「此但有一切智名，而無一切智用。猶如盡燈，但有燈名，而無燈用。」問：云何無？答：佛具知一切法別相，然後能知一切總相。二乘但總相知，不能二別相知。如《涅槃》云「二乘但知於苦，不能分別是苦有無量相。我於彼經竟不說之，故二乘不能別知。」故但有一切智名，而無一切智用也。菩薩名道種慧者，菩薩知四種道，人天乘為福樂道，及三乘道。知佛道自度度他，餘三但度他也。佛名一切種智者，此一切種智，異前一切種智，前一切種智，但知有法。今合空有，名一切種智。經云「知一切相故，一切種智」。又云「知一切法行類相自，名一切種智」也。此三智中，二皆具照空有，皆有權實二智也。次《地持論》有三智：一清淨智，斷五住惑盡，故云清淨，則第一義空智也。二一切智，則有智也。三無礙智，無功用智，知一切法無復功用，故名無礙。初是實智，後二為權智。次《攝大乘論》有三智：一加行智，則進求上地心。二正體智，證如之智，謂實智也。三後得智，則寂而動，謂權智也。此三智則為次第，前有進求之智，次正得實觀，後從實起用。 > Next, regarding the gate of subsuming the three cognitions: concerning the doctrinal gates of the three cognitions, the Mahāparinirvāṇa-sūtra states: "First is prajñā, the wisdom of all sentient beings, which is called inferior cognition. Second is vipaśyanā, the cognition of the two vehicles, which is middling cognition. Third is jñāna, the cognition of Buddhas and bodhisattvas, which is superior cognition." It also says: "Prajñā is the cognition of specific characteristics, knowing dharmas specifically. Vipaśyanā is the cognition of general characteristics, knowing dharmas generally. Jñāna breaks through characteristics; as for breaking through characteristics, prajñā knows existence, vipaśyanā illuminates emptiness, and jñāna renounces both emptiness and existence, which is the middle path cognition." Furthermore, as stated in the "Chapter on the Three Wisdoms" of the Prajñāpāramitā: "The two vehicles have the cognition of all, bodhisattvas have the cognition of the paths, and Buddhas have the cognition of all modes." The two vehicles are said to have the cognition of all because the twelve entrances subsume all dharmas, and the two vehicles know the twelve as suffering, empty, and impermanent, hence it is called the cognition of all. The śāstra states: "This only has the name of the cognition of all, but lacks the function of the cognition of all. It is like an extinguished lamp: it only has the name of a lamp, but lacks the function of a lamp." Question: How does it lack it? Answer: The Buddha fully knows the specific characteristics of all dharmas and only then can know all general characteristics. The two vehicles only know general characteristics and cannot know the two specific characteristics. As the Mahāparinirvāṇa-sūtra states: "The two vehicles only know suffering, but cannot distinguish that this suffering has immeasurable aspects. In that sūtra I did not speak of this after all, hence the two vehicles cannot know specifically." Therefore it only has the name of the cognition of all, but lacks the function of the cognition of all. Bodhisattvas are said to have the wisdom of the aspects of the paths because bodhisattvas know four kinds of paths: the vehicle of humans and devas as the path of merit and happiness, and the three vehicles' paths. They know that the Buddha-path delivers both oneself and others, while the remaining three only deliver others. The Buddha is said to have the cognition of all modes; this cognition of all modes differs from the earlier cognition of all modes, for the earlier cognition of all modes only knew existing dharmas. Here, uniting emptiness and existence is called the cognition of all modes. The sūtra states: "Because it knows all characteristics, it is the cognition of all modes." It also states: "Knowing the practices, types, and characteristics of all dharmas is called the cognition of all modes." Among these three cognitions, both \[latter ones\] completely illuminate emptiness and existence, and both possess the two cognitions of provisional and real. Next, the Bodhisattvabhūmi-śāstra has three cognitions: First, pure cognition, completely severing the afflictions of the five entrenchments; hence it is called pure, which is the cognition of ultimate emptiness. Second, cognition of all, which is existential cognition. Third, unhindered cognition, non-effortful cognition; knowing all dharmas without further effort, hence it is called unhindered. The first is real cognition, and the latter two are provisional cognition. Next, the Mahāyānasaṃgraha has three cognitions: First, preparatory cognition (prayogika-jñāna), the mind that advances toward higher bhūmis. Second, fundamental cognition (mūla-tattvajñāna), the cognition that realizes tathatā, which is real cognition. Third, subsequently attained cognition (pṛṣṭhalabdha-jñāna), quiescent yet active, which is provisional cognition. These three cognitions form a sequence: first there is the cognition of advancing pursuit, next one directly attains real contemplation, and subsequently one gives rise to function from the real. > — English (machine translation) (machine translation) - [Previous: 5.38](https://indike.org/pramana/in.bauddha.taisho.1780.5.38) - [Next: 5.40](https://indike.org/pramana/in.bauddha.taisho.1780.5.40) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1780.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.5.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.5.39](https://indike.org/pramana/in.bauddha.taisho.1780.5.39) · Pramāṇa