大乘義章 10.63

10.63

第一辨相。言三智者，一道種智、二一切智、三一切種智。此之三種，出《大智論》。道種智者，於一切道種別而知，名道種智。又知一切化眾生道，名道種智。所知云何？如彼論中增數廣辨。或說一道，所謂趣向涅槃之道。或分為二，二有多門，謂善與惡、世及出世、有漏無漏、見之與修、有學無學、無礙解脫向果得果，如是無量不可具辨。或分為三，三亦多門，謂三惡道及三善道、人天涅槃三乘之道、戒定智慧、見修無學、止觀及捨，如是無量。或分為四，四有多門，所謂凡夫三乘之道、聲聞緣覺菩薩佛道、四念四懃四如意等，如是無量。或分為五，五亦多門，所謂五趣、五度觀門、凡夫二乘菩薩佛道，如是無量。或六或七乃至八萬四千道法。知如是等道法差別，名道種智。彼一切智與一切種智有何差別？通釋是一。於中別分，凡有六種：一總別分別。總相知法名一切智，別相知法名一切種。如知苦諦是一切智，分別是苦有無量種名一切種，如是一切。二通別分別。知苦無常空無我等諸法通相名一切智，知五明等諸法別相名一切種智。三空有分別。知諸法空名一切智，知其種種世諦諸法名一切種。四廣略分別。略知諸法名一切智，廣知諸法名一切種智。如知分段因果對治名一切智，分段變易因果對治一分皆知名一切種智。亦如有人知一世界事名一切智，知於一切世界中事名一切種智。如是一切。五大小分別。小乘之智名一切智，大乘之智名一切種。問曰：向前道種智中知法已盡，何須別說一切智及一切種智？釋言：向前道種智者直知道法，自餘一切五明處等空無我等第一義法，非彼所知，是以更明（此一門竟）。

First, distinguishing their characteristics. As for the "three cognitions": first, cognition of the paths and species; second, all-knowledge; third, all-species cognition. These three kinds are derived from the Dà zhìdù lùn. "Cognition of the paths and species" means knowing all paths in their specific distinctions, hence named cognition of the paths and species. Moreover, knowing all paths for transforming sentient beings is named cognition of the paths and species. What is it that is known? As in that treatise, it is broadly distinguished by incremental numbers. Or one path is spoken of: namely, the path leading toward nirvāṇa. Or it is divided into two, and the twofold has many approaches: namely, good and evil, worldly and transworldly, tainted and untainted, seeing and cultivation, having more to learn and having nothing left to learn, unhindered and liberated, heading toward the fruit and attaining the fruit—immeasurable like this, they cannot be fully detailed. Or it is divided into three, and the threefold also has many approaches: namely, the three bad destinies and the three good destinies; the paths of humans, devas, and nirvāṇa of the three vehicles; morality, concentration, and wisdom; seeing, cultivation, and non-learning; śamatha, vipaśyanā, and upekṣā—immeasurable like this. Or it is divided into four, and the fourfold has many approaches: namely, the paths of ordinary people and the three vehicles; the paths of śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas; the four applications of mindfulness, the four right exertions, the four bases of psychic power, and so forth—immeasurable like this. Or it is divided into five, and the fivefold also has many approaches: namely, the five destinies, the five pāramitā contemplative approaches, the paths of ordinary people, the two vehicles, bodhisattvas, and Buddhas—immeasurable like this. Or six, or seven, up to eighty-four thousand dharmas of the path. Knowing such distinctions among the dharmas of the path is named cognition of the paths and species.

What is the difference between that all-knowledge and all-species cognition? In general interpretation, they are one. Distinguishing specifically within them, there are six kinds in all: First, the distinction between universal and specific: knowing dharmas in their universal characteristics is named all-knowledge; knowing dharmas in their specific characteristics is named all-species [cognition]. Just as knowing the truth of suffering is all-knowledge, while distinguishing that this suffering has immeasurable varieties is named all-species [cognition], and so for all. Second, the distinction between common and distinct: knowing the common characteristics of all dharmas, such as suffering, impermanence, emptiness, and selflessness, is named all-knowledge; knowing the distinct characteristics of all dharmas, such as the five sciences, is named all-species cognition. Third, the distinction between emptiness and existence: knowing the emptiness of all dharmas is named all-knowledge; knowing the various dharmas of worldly truth is named all-species [cognition]. Fourth, the distinction between broad and concise: concisely knowing all dharmas is named all-knowledge; broadly knowing all dharmas is named all-species cognition. Just as knowing the cause, fruit, and antidotes of fragmented [samsāra] is named all-knowledge, while knowing entirely both fragmented and transformed causes, fruits, and antidotes without exception is named all-species cognition; or as someone knowing the affairs in one world is named all-knowledge, while knowing the affairs in all worlds is named all-species cognition; and so for all. Fifth, the distinction between greater and lesser: the cognition of the Hīnayāna is named all-knowledge; the cognition of the Mahāyāna is named all-species [cognition].

Question: In the cognition of the paths and species discussed above, the knowledge of dharmas was already exhausted; why is it necessary to separately speak of all-knowledge and all-species cognition? Answer: The cognition of the paths and species discussed above directly knows the dharmas of the path; as for all other ultimate dharmas, such as the areas of the five sciences, emptiness, selflessness, and so forth, they are not what is known by it. For this reason, they are further clarified. (This concludes the first approach.)