大乘義章 12.26

12.26

言五智者，一法住智、二泥洹智、三無諍智、四者願智、五邊際智。法住、泥洹，從境為名。相狀如何？汎釋有六：一就有為無為分別。知苦集道有為之法法相存立名法住智，觀察滅諦無為之法名泥洹智。泥洹胡語，與彼涅槃原是一名，傳之音異。二望生死增損分別。觀集生苦增長生死名法住智，觀道趣滅減損生死名泥洹智。又觀諸法無常苦空趣向涅槃是亦名為泥洹智矣，故論說言「增長生死名法住智，減損生死名泥洹智。」三空有分別。知世諦有名法住智，了真諦空名泥洹智。四望有法增損分別。觀察有法從因緣集名法住智，觀法無常苦無我等趣入空理名泥洹智。五事理分別。了知真實如來藏中法性常住名法住智，故經宣說「真諦之法以為法界法住」，知其事滅無為之法名泥洹智。六直就真諦隨義分別。知第一義法性常住名法住智，知一苦滅名泥洹智。此六種中，隨宗別分。初之兩門是毘曇法，中間兩門是成實法，後之兩門是大乘法。以深攝淺，初之兩門是毘曇法，前之四門是成實法，六門是俱大乘之法。初二如是。無諍智者，就能為名，得此智時不與物競，名無諍智。此義云何？聖人常恐違眾生心令起煩惱，凡所為作類察物情知其心欲，能以巧慧善順隨之，名無諍智。言願智者，從方便為名。聖人修得捷疾智故，於一切法隨願欲知即能知之，名為願智。邊際智者，從境為名，身報窮處名為邊際。聖人修得自在智故，於此邊際修促隨心，名邊際智。問曰：此智所延之報，誰為集因？釋言：所延之因不異，直以邊際住持力故，令此身報相續不壞，報不壞故酬因無盡，如似仙藥延命不死，以不死故酬因不斷，此亦如是。問曰：所延由邊際智，邊際望彼說集可得。釋言：不得。失言集者，能生為義。修但能治，不能生果故，非是集因。譬如好器盛水不漏，非謂是水即從器生，彼亦如是（此一門竟）。

Regarding the five knowledges: first, the knowledge of the stability of dharmas; second, the knowledge of nirvāṇa; third, the knowledge of non-contention; fourth, the knowledge born of resolve; fifth, the knowledge of the ultimate limit. 'Stability of dharmas' and 'nirvāṇa' are named from their objects. What are their characteristics? In broad terms, there are six explanations: First, distinguishing according to the conditioned and the unconditioned. Knowing the persistence and establishment of the dharmic characteristics of the conditioned dharmas of suffering, origination, and path is called the knowledge of the stability of dharmas; contemplating the unconditioned dharma of the truth of cessation is called the knowledge of nirvāṇa. 'Nihuan' is the Central Asian word, fundamentally the same name as nirvāṇa, differing only in phonetic transmission. Second, distinguishing in view of the increase and decrease of saṃsāra. Contemplating origination as producing suffering and augmenting saṃsāra is called the knowledge of the stability of dharmas; contemplating the path as tending toward cessation and diminishing saṃsāra is called the knowledge of nirvāṇa. Furthermore, contemplating all dharmas as impermanent, suffering, and empty, tending toward nirvāṇa, is also called the knowledge of nirvāṇa; therefore the treatise says, "That which augments saṃsāra is called the knowledge of the stability of dharmas; that which diminishes saṃsāra is called the knowledge of nirvāṇa." Third, distinguishing emptiness and existence. Knowing the existence of conventional truth is called the knowledge of the stability of dharmas; understanding the emptiness of ultimate truth is called the knowledge of nirvāṇa. Fourth, distinguishing increase and decrease with respect to existing dharmas. Contemplating existing dharmas as aggregated from causes and conditions is called the knowledge of the stability of dharmas; contemplating dharmas as impermanent, suffering, and non-self, entering into the principle of emptiness, is called the knowledge of nirvāṇa. Fifth, distinguishing phenomena and principle. Understanding that within the true tathāgatagarbha the dharmatā permanently abides is called the knowledge of the stability of dharmas—hence the sūtras proclaim, "The dharmas of ultimate truth constitute the realm of dharmas and the stability of dharmas"—and knowing the unconditioned dharma of phenomenal cessation is called the knowledge of nirvāṇa. Sixth, distinguishing directly according to ultimate truth in accordance with its senses. Knowing the permanent abiding of the dharmatā of the ultimate truth is called the knowledge of the stability of dharmas; knowing the cessation of the one suffering is called the knowledge of nirvāṇa. Among these six kinds, they are differentiated according to the schools: the first two gates are Abhidharma teachings; the middle two gates are Tattvasiddhi teachings; the latter two gates are Mahāyāna teachings. If subsuming the shallow into the profound: the first two gates are Abhidharma teachings; the first four gates are Tattvasiddhi teachings; and all six gates are Mahāyāna teachings. The first two are thus. Regarding the knowledge of non-contention: it is named from its capability. When attaining this knowledge, one does not contend with others; hence it is called the 'knowledge of non-contention'. What does this mean? The noble ones constantly fear contravening the minds of sentient beings and causing them to give rise to afflictions; whatever they do, they observe the feelings of others and know their mental desires, being able to skillfully and compliantly accord with them through dexterous wisdom; this is called the 'knowledge of non-contention'. Regarding the knowledge born of resolve: it is named from skillful means. Because the noble ones have cultivated and attained swift knowledge, with respect to all dharmas, whatever they resolve and desire to know, they are immediately able to know it; this is called 'knowledge born of resolve'. Regarding the knowledge of the ultimate limit: it is named from its object. The terminal point of the physical retribution is called the 'ultimate limit'. Because the noble ones have cultivated and attained sovereign knowledge, they can lengthen or shorten this limit at will; this is called the 'knowledge of the ultimate limit'. Question: What is the aggregating cause for the retribution that is prolonged by this knowledge? Explanation: The cause of what is prolonged is no different; it is merely through the sustaining power of the ultimate limit that this physical retribution is kept in unbroken continuity, and because the retribution is not broken, the repayment of the cause is without end. Just as an elixir of immortality prolongs life so that one does not die, and because one does not die the repayment of causes continues without interruption, this is also like that. Question: Since the prolongation is due to the knowledge of the ultimate limit, can one say that the ultimate limit is the aggregating [cause] with respect to that [retribution]? Explanation: One cannot. 'Aggregating' means capable of producing. Cultivation can only regulate, it cannot produce the fruit; therefore, it is not an aggregating cause. For example, when a good vessel holds water without leaking, one does not say that the water is produced from the vessel; that is also like this. (This concludes the first gate.)