大乘義章 15.26

15.26

第一辨相。十一智義，出《大智論》。名字是何？所謂十智及如實智。前十如上。如實智者，汎釋有二：一者獨法、二者共法。緣攝諸智為一如實，名為獨法。約對餘智說為十一，名為共法。獨法如實，知法寬通，知一切法悉名如實，不唯知於如實理故，名如實智。若此不唯知如實理，云何得名如實智乎？如《地持》釋「離增上慢智，名如實智。」是義云何？增上慢者，於一切法不知謂知，故非如實。諸佛菩薩於一切法實知言知，故曰如實。於中分別，略有三種，如《地持》說，謂清淨智、一切智、無礙智，名離慢智。清淨智者，是佛菩薩第一義智，諸佛菩薩證實離染，故曰清淨。一切智者，是佛菩薩世諦之智，於一切世、一切處、一切事、一切種法差別異知，名一切智。一切時等，如《地持》釋「無礙智者亦是世智。」於一切智所知法中知之自在，不假方便，發心即知，名無礙智。於共法中，如實智者知境不定，名義亦異。於中兩門：一大小相對說十一智。小乘智解說為前十，大乘智解通名如實。此如實智，猶是向前獨法如實，對小為異。二就大乘義分十一。於此門中，如實智狹。諸佛菩薩知如實理，名如實智。知餘世諦，判屬前十。體相如是（此一門竟）。

First, distinguishing characteristics. The doctrine of the eleven knowledges emerges from the Dà zhìdù lùn. What are their names? They are the ten knowledges and the knowledge of reality as it is (yathābhūta-jñāna). The first ten are as above. As for the knowledge of reality as it is, general explanations have two aspects: first, as a solitary dharma; second, as a shared dharma. When taking all knowledges collectively as a single reality as it is, it is named a solitary dharma. When spoken of as eleven in contrast to the remaining knowledges, it is named a shared dharma. For reality as it is as a solitary dharma, its cognition of dharmas is broad and pervasive; knowing all dharmas is entirely named 'as it is', and because it does not merely know the principle of reality as it is, it is named the knowledge of reality as it is. If it does not merely know the principle of reality as it is, how does it acquire the name 'knowledge of reality as it is'? As explained in the Bodhisattvabhūmi: 'Knowledge free from overweening pride (adhimāna) is named knowledge of reality as it is.' What is the meaning of this? One with overweening pride, not knowing in regard to all dharmas, claims to know; hence it is not as it is. The Buddhas and bodhisattvas truly know in regard to all dharmas and speak of knowing; hence it is called 'as it is'. Discriminated within this, there are briefly three kinds, as stated in the Bodhisattvabhūmi, namely pure knowledge, omniscient knowledge, and unimpeded knowledge; these are named knowledge free from pride. Pure knowledge is the ultimate knowledge of the Buddhas and bodhisattvas; because the Buddhas and bodhisattvas realize the real and are separated from defilement, it is called pure. Omniscient knowledge is the conventional knowledge of the Buddhas and bodhisattvas; knowing distinctively the differences of dharmas throughout all worlds, all places, all matters, and all kinds, it is named omniscient knowledge. All times and so forth are as explained in the Bodhisattvabhūmi: 'Unimpeded knowledge is also conventional knowledge.' Having mastery in knowing among the dharmas known by omniscient knowledge, not relying on skillful contrivance, but knowing immediately upon generating the mind, it is named unimpeded knowledge. Among shared dharmas, the object cognized by the knowledge of reality as it is is not fixed, and its name and meaning also differ. Herein there are two approaches: First, speaking of eleven knowledges in contrast between the Great and Small [Vehicles]. The understandings of knowledge in the Hīnayāna are spoken of as the preceding ten; the understandings of knowledge in the Mahāyāna are comprehensively named 'as it is'. This knowledge of reality as it is is still the aforementioned reality as it is as a solitary dharma, differing in contrast to the Small [Vehicle]. Second, dividing into eleven according to the Mahāyāna doctrine. In this approach, the knowledge of reality as it is is narrow: the Buddhas and bodhisattvas knowing the principle of reality as it is is named the knowledge of reality as it is; knowing the remaining conventional truths is classified under the preceding ten. Its essential characteristics are like this (this first gate ends).