大乘義章 15.4

15.4

第一門中，先釋其名、後辨其相。所言智者，論釋不同。依如《毘曇》，決斷名智，異諸忍故。成實法中，無著名智，異想識故。大乘俱有。智別不同，一門說十。十名是何？一是苦智、二是集智、三是滅智、四是道智、五是法智、六是比智、七是盡智、八無生智、九是等智、十他心智。就此十中，初五後一從境為名，等智一種約境立稱，比智從其方便為目，盡、無生智就能彰號。逼惱名苦、聚積稱集、寂泊名滅、虛通曰道，照斯之解，名為苦智乃至道智。言法智者，亦名現智。軌則名法，又如論釋「自體名法。」初知法故，名為法智。以知現法，故名現智。言比智者，准前度後目之為比，因比得智，故云比智。又復即此比度之解，亦名比智。言盡智者，無學聖慧能盡諸漏，故名盡智。無生智者，若依《成實》，無學聖慧能令當苦永更不生，名無生智；大乘亦爾。毘曇法中亦有此義，但不就此說無生智。於彼宗中，利根羅漢隨所斷結保更不生，名無生智。言等智者，世俗之慧等知諸法，故名等智。他心智者，非已之慮稱曰他心，照斯之解名他心智。理實亦知他想受等，心是主故，偏云他心。又想受等通名心故（此一門竟）。

In the first gate, we first explain the names and next determine their marks. Regarding what is called knowledge (jñāna), the explanations in the treatises differ. According to the Abhidharma, decisive determination is called knowledge, distinguishing it from the various forbearances (kṣānti). In the Tattvasiddhi Dharma, non-attachment is called knowledge, distinguishing it from ideation (saṃjñā) and consciousness (vijñāna). In the Mahāyāna, both are included. As for the distinctions among knowledges, one gate speaks of ten. What are the ten names? First is the knowledge of suffering (duḥkha-jñāna); second is the knowledge of the origin (samudaya-jñāna); third is the knowledge of cessation (nirodha-jñāna); fourth is the knowledge of the path (mārga-jñāna); fifth is the knowledge of phenomena (dharma-jñāna); sixth is the subsequent knowledge (anvaya-jñāna); seventh is the knowledge of exhaustion (kṣaya-jñāna); eighth is the knowledge of non-arising (anutpāda-jñāna); ninth is the conventional knowledge (saṃvṛti-jñāna); tenth is the knowledge of others' minds (paracitta-jñāna). Among these ten, the first five and the last one take their names from their spheres of cognition; conventional knowledge alone establishes its designation in reference to the sphere of cognition; subsequent knowledge takes its name from its method; and the knowledges of exhaustion and non-arising display their designations based on efficacy. Oppressive affliction is called suffering, accumulation is called origin, tranquil serenity is called cessation, and open unobstructedness is called path; the comprehension that illuminates these is called the knowledge of suffering up to the knowledge of the path. Knowledge of phenomena is also called immediate knowledge: a rule is called dharma; moreover, as explained in the treatise, "intrinsic essence is called dharma"; because it initially knows dharmas, it is called the knowledge of phenomena; because it knows present dharmas, it is called immediate knowledge. As for subsequent knowledge: inferring what follows on the basis of what precedes is designated as 'inferential' (anvaya); because knowledge is attained through inference, it is called subsequent knowledge; furthermore, this very comprehension through inference is also called subsequent knowledge. As for the knowledge of exhaustion: the untainted noble wisdom of the non-learner can exhaust all taints; therefore it is called the knowledge of exhaustion. As for the knowledge of non-arising: according to the *Tattvasiddhi*, the noble wisdom of the non-learner can cause future suffering never to arise again; this is called the knowledge of non-arising; it is also thus in the Mahāyāna. This meaning is also present in the Abhidharma Dharma, but it does not speak of the knowledge of non-arising in this sense: in that school, when an arhat of sharp faculties ensures that whatever fetters he has severed will never arise again, this is called the knowledge of non-arising. As for conventional knowledge: worldly wisdom equally knows all dharmas; therefore it is called conventional knowledge. As for the knowledge of others' minds: thoughts that are not one's own are termed 'others' minds'; the comprehension that illuminates them is called the knowledge of others' minds. In truth it also knows others' ideation, sensation, and so forth, but because mind is primary, it is specifically called 'others' minds'; furthermore, because ideation, sensation, and so forth are broadly called 'mind'. (Here ends this first gate.)