淨名玄論 5.38

5.38

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.