大乘義章 15.15

15.15

次約智論。依如《毘曇》，以有漏慧知彼苦下四行之理名為苦智，知彼集下四行之理名為集智，知彼滅下四行之理名為滅智，知彼道下四行之理名為道智。以無漏慧知彼四諦十六行理名法比智，以無漏慧知彼四諦十四行理名盡無生，除空無我。何故如是？盡、無生智是息求心，近於等智，不能深察空無我理，所以除之。以有漏慧知於他人有漏心事，及無漏慧知於他人無漏心事，名他心智。以有漏慧知一切法若理若事，名為等智。煗等四心及餘等智緣諦理者，名為知理；餘名知事。若依《成實》，以無漏慧了知四諦名用假有無性之空，名四諦智、法智、比智。以無漏慧現見諦空，名盡、無生。不緣有義，聖人以其名用之解知他人心，名他心智。以名用智知一切事，及緣諦理，名名字智。若諸凡夫，取性之心緣一切法，但名想識，非十智收。若依大乘，聖人以其無漏聖慧知於諦理，名四諦智、法智、比智、盡、無生智。以無漏慧知他心事，名他心智。以世俗智緣一切法幻化之有，名為等智。

Next, they are discussed in terms of the knowledges. According to the Abhidharma, knowing the principle of the four aspects under suffering with tainted wisdom is called knowledge of suffering; knowing the principle of the four aspects under origin with tainted wisdom is called knowledge of origin; knowing the principle of the four aspects under cessation with tainted wisdom is called knowledge of cessation; knowing the principle of the four aspects under the path with tainted wisdom is called knowledge of the path. Knowing the principle of the sixteen aspects of the four noble truths with untainted wisdom is called dharma knowledge and inductive knowledge. Knowing the principle of the fourteen aspects of the four noble truths with untainted wisdom is called [the knowledges of] exhaustion and non-arising, excluding emptiness and non-self. Why is this? The knowledges of exhaustion and non-arising are minds in which seeking has ceased; being close to conventional knowledge, they cannot deeply examine the principles of emptiness and non-self, and so these are excluded. Knowing the phenomenon of another's tainted mind with tainted wisdom, and knowing the phenomenon of another's untainted mind with untainted wisdom, is called knowledge of another's mind. Knowing all dharmas, whether principle or phenomenon, with tainted wisdom is called conventional knowledge. When the four minds of heat and so forth and other conventional knowledges take the principles of the truths as object, this is called knowing principle; the rest is called knowing phenomena. According to the Tattvasiddhi, clearly knowing the emptiness of non-nature in the nominal and functional provisional existence of the four truths with untainted wisdom is called the knowledges of the four noble truths, dharma knowledge, and inductive knowledge. Directly seeing the emptiness of the truths with untainted wisdom is called [the knowledges of] exhaustion and non-arising. Without taking existent meaning as object, the noble one's understanding of another's mind through nominal function is called knowledge of another's mind. Knowing all phenomena through the knowledge of nominal function, as well as taking the principles of the truths as object, is called nominal knowledge. As for ordinary beings, the mind that grasps at intrinsic nature taking all dharmas as object is merely called conceptual consciousness, not included in the ten knowledges. According to the Mahāyāna, when the noble one knows the principle of the truths with their untainted noble wisdom, it is called the knowledges of the four noble truths, dharma knowledge, inductive knowledge, and the knowledges of exhaustion and non-arising. Knowing the phenomenon of another's mind with untainted wisdom is called knowledge of another's mind. Taking the illusory existence of all dharmas as object with worldly conventional wisdom is called conventional knowledge.