大乘義章 12.27

12.27

次辨體性。此五皆用慧數為體，於中別分法住、泥洹。小乘法中一切智為智體，小乘之人總能知一切法故。大乘法中，或一切智、或一切種。是義云何？大乘法中知世諦者名一切種，知真諦者名一切智。於彼法住泥洹智中差別非一，為是不定。若就世諦知有為法名為法住，知無為法名為泥洹，是則二種莫不皆用種智為體。問曰：何故二乘知此名一切智，如來知此名一切種？釋言：二乘但能總相知一切法故，名一切智。如來於中種別知故，名一切種。故龍樹云「聲聞緣覺有一切智，諸佛如來有一切種。」若就真諦知理常住名法住智，知理寂滅名泥洹智，二種皆用一切智為體。若知世法名法住智，知真諦空名泥洹智，是則法住，種智為體；泥洹智者，一切智為體。若說了知真諦常住為法住智，了知世諦事滅無為為泥洹智，是則法住，一切智為體；泥洹智者，種智為體。第三無諍，巧智為體，善巧隨順眾生心故。第四願智，無礙智為體，知法種捷疾，無障礙故。第五邊際，自在智為體，修促知心，得自在故（此二門竟）。

Next, discerning the essence. These five all use the mental factor of prajñā as their essence. Within them, distinguishing the stability of dharmas and nirvāṇa: in the Hīnayāna, the knowledge of all is the essence of the knowledge, because persons of the Hīnayāna can know all dharmas in their totality. In the Mahāyāna, it is either the knowledge of all or the knowledge of all modes. What does this mean? In the Mahāyāna, knowing conventional truth is called the knowledge of all modes, and knowing ultimate truth is called the knowledge of all. In the knowledge of the stability of dharmas and that of nirvāṇa, the distinctions are not just one, and therefore they are not fixed. If, with respect to conventional truth, knowing conditioned dharmas is called 'stability of dharmas' and knowing unconditioned dharmas is called 'nirvāṇa', then both of these two kinds use the knowledge of all modes as their essence. Question: Why is it that when the two vehicles know this, it is called the 'knowledge of all', but when the Tathāgata knows this, it is called the 'knowledge of all modes'? Explanation: Because the two vehicles can only know all dharmas in their general characteristics, it is called the 'knowledge of all'. The Tathāgata knows them in all their individual varieties; hence it is called the 'knowledge of all modes'. Therefore Nāgārjuna says, "Śrāvakas and pratyekabuddhas possess the knowledge of all; the Buddhas, the Tathāgatas, possess the knowledge of all modes." If, with respect to ultimate truth, knowing that principle permanently abides is called the knowledge of the stability of dharmas, and knowing that principle is tranquil and extinguished is called the knowledge of nirvāṇa, both kinds use the knowledge of all as their essence. If knowing worldly dharmas is called the knowledge of the stability of dharmas and knowing the emptiness of ultimate truth is called the knowledge of nirvāṇa, then for the stability of dharmas, the knowledge of all modes is the essence, while for the knowledge of nirvāṇa, the knowledge of all is the essence. If it is said that understanding that ultimate truth permanently abides is the knowledge of the stability of dharmas, and understanding the unconditioned phenomenal cessation of conventional truth is the knowledge of nirvāṇa, then for the stability of dharmas, the knowledge of all is the essence, while for the knowledge of nirvāṇa, the knowledge of all modes is the essence. The third, non-contention, uses skillful knowledge as its essence, because it skillfully accords with the minds of sentient beings. The fourth, the knowledge born of resolve, uses unhindered knowledge as its essence, because it knows the varieties of dharmas swiftly without obstacle. The fifth, the ultimate limit, uses sovereign knowledge as its essence, because it lengthens or shortens according to the mind, having attained sovereignty. (This concludes the second gate.)