大乘義章 15.24

15.24

次約前義明修多少。於中有四：一就斷結一百七十八心之中明修多少。於中約就外凡內凡見修無學明修多少。外凡位中但修一智，或復修二。是義云何？凡夫修習八禪等智，斷欲界結至無所有，一一地中各九無礙及九解脫，一切無礙及欲界地八解脫道唯修等智，餘一切地解脫之道皆修二智，所謂等智及他心智。初禪對治至第三禪，此三地中第九解脫望其自地他心之智有其得修，望下地心有乘上修；自餘解脫唯望下地他心之智有乘上修，無有自地得修之義。內凡位中，七方便人唯修等智，道理其唯煗等四心，名為內凡。今此對彼常沒外凡，七方便人同名內凡。見道位中十五心來，前後通說具修七智，除盡無生，非無學故；除他心智，未離欲故。同時修二，苦比智邊兼修等智，集滅比智修相亦然。道比智時或修六智、或復修七。言修六者，次第之人必依未來入見諦道一時修六，謂四諦智、法智、比智。現修道比，得修餘智。問曰：餘智在於向中，云何道比得修餘智？依如《毘曇》，得須陀時捨前別得，更起總得，得前諸智通為果體。《成實》不爾，故彼《成實．九智品》云「無漏一得乃至涅槃，終不中捨，故得果時更無總得。」言修七者，超越之人依四本禪入見諦者，彼欲界結先斷除故。至第十六道比智時具修七智，修前六種及他心智。次就九地修惑對治無礙解脫一百六十二心之中明修多少。欲結對治九品無礙八解脫來但修七智，謂四諦智、法智、比智及與等智。依同治修，修四諦智、法智、等智，就依本修修於比智。第九解脫修習八智，修前七種及他心智。初禪對治至無所有。無礙道邊齊修七智，除盡無生及他心智，以在學故除盡無生，不容豫故不修他心。彼一切地解脫道邊齊修八智，除盡、無生。問曰：何故欲界治中唯第九品解脫道邊得修他心，餘地一切解脫道邊齊修他心？釋言：他心唯依四禪根本處起，欲界第九解脫道時得根本禪亦得他心。前八解脫道未得本禪，為是不修。初二三禪對治道中，前八解脫望下地心有乘上修；第九解脫望其自地他心之智有其得修，望下地心有乘上修。四禪對治至無所有，一切解脫於其自地雖無得修，望下地心有乘上修，為是不類。非想對治九無礙道各修六智，謂四諦智、法智、比智。云何能得修於法智？滅道法智能斷彼結，同治修故。以何義故不修等智？等智不能斷非想結，無同治故。前八解脫修於七智，除盡、無生及與等智。第九解脫是其大明發彰修故，修一切地十智功德。上來第一就斷結心明修多少。二就轉根二十種心明修多少。若是學人依未來禪而轉根者，無礙解脫同修六智，除他心智，他心在於根本禪故；亦除等智，似見道故；除盡、無生，非無學故。學人依於四根本禪而轉根者，彼無礙道亦修六智，與前相似。解脫修七，加他心智。轉根要依六地禪故，不依無色，是故不說。若無學人依未來禪而轉根者，但修七智，除他心智，他心在於根本禪故；亦除等智，似見道故；除盡、無生智，以未得故。無學依於四根本禪及中間禪而轉根者，九無礙道但修七智，除他心智，不容豫故；亦除等智，非第一有之對治故；除無生智，以未得故。八解脫道修習八智，修前七種及他心智，乘上修故。第九解脫具修十智，以發彰修，一切功德皆明淨故。三就熏禪三種心中明修多少。學人熏禪二無礙道，但修七智，除他心智，不容豫故；除盡無生，非無學故。解脫修八，加他心智。無學熏禪無礙修九，除他心智。解脫修十，若鈍根者除無生智。四就修通八種心中明修多少。修五神通，各一無礙。他心無礙，具修七智，除他心智，未成就故；除盡無生，彼非見性，不能推求他人心故。餘四無礙，但修等智。身通、他心及與宿命，此三解脫與定相應。今就說修他心解脫，共修八智，除盡、無生。餘二解脫，但修等智。若欲依論具廣分別，於彼《雜心》一一偈中三門求之：第一須明十修之中具足幾修、第二須明十智之中具修幾智、三明二百九心之中具修幾心。《毘曇》如是。成實法中，不說同時共相修義，不須辨釋，故彼《成實．九智品》中廣非是義。十智如是。

Next, in accordance with the preceding doctrines, the extent of cultivation is explained. Herein there are four [sections]: First, explaining the extent of cultivation among the one hundred and seventy-eight minds that sever fetters. Herein, the extent of cultivation is explained in terms of external worldlings, internal worldlings, the path of seeing, the path of cultivation, and the stage of the non-learner (aśaikṣa). In the position of the external worldling, one cultivates only one knowledge, or further cultivates two. What is the meaning of this? When a worldling cultivates the conventional knowledge of the eight dhyānas and severs fetters from the desire realm up to the sphere of nothingness, in each of these levels there are nine uninterrupted [paths] and nine liberation paths; in all uninterrupted paths and in the eight liberation paths of the desire realm, one cultivates conventional knowledge alone; in the liberation paths of all other levels, one cultivates two knowledges, namely conventional knowledge and knowledge of others' minds. Regarding the antidotes from the first dhyāna up to the third dhyāna: in the ninth liberation path of these three levels, looking toward its own level's knowledge of others' minds, there is acquisition-cultivation (prāpti-bhāvanā), and looking toward minds of lower levels, there is cultivation by ascending; the remaining liberation paths, looking only toward the knowledge of others' minds in lower levels, have cultivation by ascending, but have no acquisition-cultivation of their own level. In the position of the internal worldling, persons of the seven skillful means cultivate only conventional knowledge; in principle, only the four minds of heat and so forth are called internal worldlings, but here, in contrast to those external worldlings who are perpetually submerged, persons of the seven skillful means are collectively called internal worldlings. Over the fifteen minds in the path of seeing, spoken of comprehensively across earlier and later, they fully cultivate seven knowledges, excluding the knowledge of exhaustion and the knowledge of non-arising, because they are not yet non-learners, and excluding the knowledge of others' minds, because they are not yet separated from desire. Cultivating two simultaneously: alongside the inductive knowledge of suffering, they also cultivate conventional knowledge; the manner of cultivation alongside inductive knowledge of the origin and cessation is also like this. At the time of inductive knowledge of the path, they either cultivate six knowledges or further cultivate seven. As for 'cultivating six': a person of gradual order must rely on the future [dhyāna] to enter the path of seeing the truths, and simultaneously cultivates six, namely the four truths' knowledges, the knowledge of dharmas, and inductive knowledge. Presently cultivating inductive knowledge of the path, they attain the cultivation of the remaining knowledges. Question: The remaining knowledges were in the [path of] approach (mārga); how does inductive knowledge of the path attain the cultivation of the remaining knowledges? According to the Abhidharma, when attaining [the fruit of] the srotāpanna, one discards the earlier individual acquisitions and further gives rise to a general acquisition, acquiring all earlier knowledges comprehensively as the entity of the fruit. The Tattvasiddhi is not like this; therefore, its 'Chapter on the Nine Knowledges' states: 'Once the untainted is attained, up to nirvāṇa, it is never relinquished midway; therefore, when attaining the fruit, there is no further general acquisition.' As for 'cultivating seven': an extraordinary person who relies on the four fundamental dhyānas to enter the path of seeing has already severed the fetters of the desire realm; hence, when reaching the sixteenth mind, the inductive knowledge of the path, they fully cultivate seven knowledges, cultivating the aforementioned six kinds as well as the knowledge of others' minds. Next, explaining the extent of cultivation among the one hundred and sixty-two minds of uninterrupted [paths] and liberation [paths] that serve as antidotes to the defilements abandoned through cultivation across the nine levels: Through the nine grades of uninterrupted paths and the eight liberation paths serving as antidotes to the fetters of desire, one cultivates only seven knowledges, namely the four truths' knowledges, the knowledge of dharmas, inductive knowledge, and conventional knowledge. Cultivating based on common antidote, one cultivates the four truths' knowledges, the knowledge of dharmas, and conventional knowledge; relying on cultivation based on the fundamental, one cultivates inductive knowledge. In the ninth liberation path, one practices eight knowledges, cultivating the aforementioned seven kinds as well as the knowledge of others' minds. For the antidotes from the first dhyāna up to the sphere of nothingness: along the uninterrupted path, they cultivate seven knowledges alike, excluding the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of others' minds; because they are learners, they exclude exhaustion and non-arising, and because there is no leisure, they do not cultivate [knowledge of] others' minds. Along the liberation path of all those levels, they cultivate eight knowledges alike, excluding exhaustion and non-arising. Question: Why is it that, in the antidote to the desire realm, one only attains cultivation of [the knowledge of] others' minds along the ninth grade of the liberation path, whereas along the liberation path of all other levels, one cultivates [the knowledge of] others' minds alike? Answer: [The knowledge of] others' minds arises only relying on the fundamental states of the four dhyānas; at the time of the ninth liberation path of the desire realm, one attains the fundamental dhyāna and also attains [the knowledge of] others' minds. In the preceding eight liberation paths, one has not yet attained the fundamental dhyāna, which is why one does not cultivate it. In the antidote paths of the first, second, and third dhyānas, the preceding eight liberation paths, looking toward minds of lower levels, have cultivation by ascending; the ninth liberation path, looking toward the knowledge of others' minds of its own level, has acquisition-cultivation, and looking toward minds of lower levels, has cultivation by ascending. In the antidotes from the fourth dhyāna up to the sphere of nothingness, all liberation paths, though lacking acquisition-cultivation for their own level, have cultivation by ascending looking toward minds of lower levels, which is why they are not uniform. The nine uninterrupted paths serving as antidotes to the sphere of neither-perception-nor-non-perception each cultivate six knowledges, namely the four truths' knowledges, the knowledge of dharmas, and inductive knowledge. How can one attain cultivation of the knowledge of dharmas? Because the knowledge of dharmas of cessation and path can sever those fetters, being cultivated as a common antidote. For what reason does one not cultivate conventional knowledge? Conventional knowledge cannot sever the fetters of neither-perception-nor-non-perception, as there is no common antidote. The preceding eight liberation paths cultivate seven knowledges, excluding exhaustion, non-arising, and conventional knowledge. The ninth liberation path, being cultivated as a great clarity shining forth, cultivates the virtues of the ten knowledges of all levels. The above is the first [section], explaining the extent of cultivation in terms of the minds that sever fetters. Second, explaining the extent of cultivation in terms of the twenty kinds of minds that transform the faculties: If a learner transforms their faculties relying on the future [dhyāna], the uninterrupted and liberation [paths] alike cultivate six knowledges, excluding the knowledge of others' minds, because others' minds is situated in the fundamental dhyānas; also excluding conventional knowledge, because it resembles the path of seeing; and excluding exhaustion and non-arising, because they are not non-learners. If a learner transforms their faculties relying on the four fundamental dhyānas, those uninterrupted paths also cultivate six knowledges, similar to the above; liberation paths cultivate seven, adding the knowledge of others' minds. Transforming faculties must rely on the dhyānas of the six levels and does not rely on the formless realm, which is why that is not mentioned. If a non-learner transforms their faculties relying on the future [dhyāna], they cultivate only seven knowledges, excluding the knowledge of others' minds, because others' minds is situated in the fundamental dhyānas; also excluding conventional knowledge, because it resembles the path of seeing; and excluding the knowledge of exhaustion and non-arising, because they have not yet been attained. If a non-learner transforms their faculties relying on the four fundamental dhyānas and the intermediate dhyāna, the nine uninterrupted paths cultivate only seven knowledges, excluding the knowledge of others' minds, because there is no leisure; also excluding conventional knowledge, because it is not an antidote to the peak of existence (bhavāgra); and excluding the knowledge of non-arising, because it has not yet been attained. The eight liberation paths cultivate eight knowledges, cultivating the aforementioned seven kinds as well as the knowledge of others' minds, due to cultivation by ascending. The ninth liberation path fully cultivates the ten knowledges, because through cultivation that shines forth, all virtues become bright and pure. Third, explaining the extent of cultivation in terms of the three kinds of minds that perfume dhyāna: For a learner perfuming dhyāna, the two uninterrupted paths cultivate only seven knowledges, excluding the knowledge of others' minds, because there is no leisure; and excluding exhaustion and non-arising, because they are not non-learners. The liberation path cultivates eight, adding the knowledge of others' minds. For a non-learner perfuming dhyāna, the uninterrupted path cultivates nine, excluding the knowledge of others' minds. The liberation path cultivates ten, or if one is of dull faculties, excludes the knowledge of non-arising. Fourth, explaining the extent of cultivation in terms of the eight kinds of minds that cultivate supernormal powers (abhijñā): Cultivating the five supernormal powers, there is one uninterrupted path for each. The uninterrupted path for [knowledge of] others' minds fully cultivates seven knowledges, excluding the knowledge of others' minds, because it is not yet perfected; and excluding exhaustion and non-arising, because they are not of the nature of seeing and cannot investigate the minds of others. The other four uninterrupted paths cultivate only conventional knowledge. Supernormal power of the body, others' minds, and recollection of past lives—these three liberation paths are associated with meditative absorption (samādhi). Now, speaking of the cultivation of the liberation path of others' minds, they together cultivate eight knowledges, excluding exhaustion and non-arising. The other two liberation paths cultivate only conventional knowledge. If one wishes to distinguish this comprehensively according to the treatise, one should seek it through three approaches in each verse of the Miśrakābhidharmahṛdaya: First, one must clarify how many of the ten cultivations are fully present; second, one must clarify how many of the ten knowledges are fully cultivated; third, one must clarify how many of the two hundred and nine minds are fully cultivated. Such is the Abhidharma. In the doctrine of the Tattvasiddhi, simultaneous mutual cultivation is not spoken of, so there is no need to discriminate and explain it; hence, in its 'Chapter on the Nine Knowledges', it refutes this doctrine extensively. Such are the ten knowledges.