淨名玄論 5.42

5.42

十一智攝入二智者，十智照四諦，是差別智，屬權智攝。如實智照一實諦，則是實相，謂無差別智，故屬實智也。又論云「十智在四眼，如實智為佛眼」。若爾，四眼中具二智，佛眼中亦具二智。問：菩提與薩婆若，十智何智攝？答云：并是十智，則是有智。薩婆若為如實智，謂空智也。三十四智者，約十二因緣作之。如老死苦、老死集、老死滅、老死滅道，具四諦觀。七十七智者，生緣老死、不離生緣老死，初是正觀智，次審法智。又正觀智簡無因，審法智簡邪因，三世各二為六。此六是法住智，次一智是泥洹智。法住為明生死因果故多，泥洹滅之故三世合一。此皆小乘之義，皆屬大乘權智攝之。若大乘泥洹智，則是實知，如上也。如此皆是無分別中善巧分別；雖分別，不動無分別。不同數論有所得報，此是名教不得不知。問：四十四及七十七，同從老死起，有何異耶？答：四十四，觀果由因，其觀易成，故為鈍根人。觀果由因者，初觀老死是果。次明老死集者，觀果由因也。七十七智則觀因生果，如云生緣老死。生是因，為老死之緣；不離生緣老死亦爾。觀因生果者，事既難知，為利根人。四十四，《成論》文云在方便中；七十七，文不判位。眾師云：在四現忍中也。問：何故不從無明起耶？答：尋末至本，此觀易成。又四十四，但得從果起，以具四諦故。若從無明起，無因緣，復因云何得具四諦耶？七十七，應得從無明起，但從老死起，觀易成故，不從無明起也。問：菩薩觀十二，何阿智耶？答：菩薩無方妙用，不可定判。《釋論》云「菩薩為示眾生故，從果觀十二因緣」。

Regarding subsuming the eleven cognitions into the two cognitions: the ten cognitions illuminating the four truths are differentiated cognition, belonging to provisional cognition. The cognition of reality illuminates the one real truth, which is dharmatā, meaning non-differentiated cognition; hence it belongs to real cognition. Furthermore, the Treatise states: "The ten cognitions are in the four eyes; the cognition of reality is the Buddha-eye." If so, the four eyes are endowed with both cognitions, and the Buddha-eye is also endowed with both cognitions. Question: Under which of the ten cognitions are bodhi and sarvajña subsumed? Answer: Both are the ten cognitions, meaning they are cognition of existence. Sarvajña is the cognition of reality, meaning cognition of emptiness. As for the forty-four cognitions, they are formulated in terms of the twelve links of dependent origination, such as the suffering of aging-and-death, the origin of aging-and-death, the cessation of aging-and-death, and the path to the cessation of aging-and-death, fully possessing the contemplation of the four truths. As for the seventy-seven cognitions: birth as condition for aging-and-death, and not departing from birth as condition for aging-and-death; the former is the cognition of correct contemplation, and the latter is the cognition of examining dharmas. Moreover, the cognition of correct contemplation excludes causelessness, and the cognition of examining dharmas excludes false causes; with two for each of the three times, there are six. These six are cognitions of the stability of dharmas, and the next single cognition is nirvāṇa cognition. The stability of dharmas clarifies the causes and effects of birth-and-death, and hence they are many; nirvāṇa extinguishes them, and therefore the three times are combined into one. These are all doctrines of the Hīnayāna, and all are subsumed under the provisional cognition of the Mahāyāna. If it is the Mahāyāna nirvāṇa cognition, then it is real cognition, as stated above. All of these are skillful differentiations within non-differentiation; although they differentiate, they do not stir from non-differentiation. They are not like the acquired retributions of the Saṃkhya; these are nominal teachings that one cannot fail to know. Question: Both the forty-four and the seventy-seven begin from aging-and-death; what is the difference between them? Answer: The forty-four contemplate the result through the cause; this contemplation is easily accomplished, and thus is for persons of dull faculties. Contemplating the result through the cause means: first contemplating that aging-and-death is the result, and next clarifying the origin of aging-and-death is contemplating the result through the cause. The seventy-seven cognitions contemplate the cause producing the result, as in saying that birth is the condition for aging-and-death: birth is the cause, acting as the condition for aging-and-death; not departing from birth as the condition for aging-and-death is also like this. Because contemplating the cause producing the result is difficult to know, it is for persons of sharp faculties. As for the forty-four, the text of the Tattvasiddhi says they are in expedient means; for the seventy-seven, the text does not determine the stage. The various masters say they are in the four active tolerances. Question: Why do they not begin from ignorance? Answer: Tracing from the branch back to the root, this contemplation is easily accomplished. Furthermore, the forty-four can only begin from the result, because they are endowed with the four truths. If they were to begin from ignorance, which has no cause or condition, how could they further be endowed with the four truths? The seventy-seven should be able to begin from ignorance, but they start from aging-and-death simply because the contemplation is easily accomplished; thus they do not begin from ignorance. Question: Which cognition is the bodhisattva's contemplation of the twelve links? Answer: The bodhisattva's wondrous functioning is without fixed bounds and cannot be definitively determined. The Dazhidulun says: "In order to show it to sentient beings, the bodhisattva contemplates the twelve links of dependent origination starting from the result."