大乘義章 15.8

15.8

次就見智慧忍分別。推求名見，決斷稱智，觀緣名慧，安法曰忍。先就見與非見分別。依如《毘曇》，他心智者一向是見，推求性故。盡無生智一向非見，息求心故。餘之七智通見非見，彼四諦智、法智、比智、盡無生攝，一向非見，餘悉是見。等智之中，一切意地善相應慧皆悉是見，以推求故。五邪見慧亦皆是見，以其捷疾推求性故。意地鈍使相應之慧，一切非見，不捷疾故。如彼貪使相應之慧，二使覆故，所以非見，謂貪及與相應無明。瞋慢癡等，類亦同爾。獨頭無明相應之慧，雖無二使，一無明使極深覆故，所以非見。一切五識相應之慧悉皆非見，非推求故。不隱沒慧亦皆非見，不捷疾故。若依《成實》，一切十智皆通名見，以照境故。次就智與非智分別。依如《毘曇》，無漏慧中八忍非智，與疑得俱，不決斷故；餘皆是智。有漏慧中，一切五識相應之慧皆名為智，以決斷故。意識地中善相應慧亦皆是智。染污法中五見是智，邪決斷故。餘皆非智，不決斷故。成實法中，一切意地無漏聖慧及隨名用照有之慧悉皆是智，以離著故。一切凡夫取性之解悉皆非智，以取著故。大乘法中，一切無漏通皆是智。有漏法中，有決斷者亦皆名智，不決者非。次就忍與非忍分別。毘曇法中，八忍是忍，餘者悉非。成實法中，一切十智通皆名忍，心安理故。大乘亦爾，如五忍等。次就慧與非慧分別。一切十智通皆是慧，是通數故（此三門竟）。

Next, they are distinguished according to view, knowledge, wisdom, and forbearance. Searching and inquiring is called view; decisive determination is called knowledge; contemplating conditions is called wisdom; and resting securely in phenomena is called forbearance. First, distinguishing view from non-view: According to the Abhidharma, the knowledge of the minds of others is definitively a view, because its nature is to search and inquire. The knowledges of exhaustion and non-arising are definitively not views, because they put an end to the inquiring mind. The remaining seven knowledges encompass both view and non-view: when those four truths' knowledges, dharma-knowledge, and anvaya-knowledge are subsumed under exhaustion and non-arising, they are definitively not views; otherwise, they are all views. Within conventional knowledge, all wisdom associated with wholesome states in the mental ground is entirely view, because it searches and inquires. The wisdom of the five wrong views is also entirely view, because its nature is swift searching and inquiring. The wisdom associated with the dull fetters in the mental ground is entirely non-view, because it is not swift. For example, wisdom associated with the fetter of greed is covered by two fetters and is therefore not a view—namely, greed and the associated ignorance. Anger, conceit, delusion, and the like are also similar in this way. Wisdom associated with isolated ignorance (āveṇika-avidyā), although lacking two fetters, is extremely deeply obscured by the single fetter of ignorance and is therefore not a view. All wisdom associated with the five sense consciousnesses is entirely non-view, because it does not search and inquire. Unobscured [neutral] wisdom is also entirely non-view, because it is not swift. According to the Tattvasiddhi, all ten knowledges are universally called views, because they illuminate objects. Next, distinguishing knowledge from non-knowledge: According to the Abhidharma, among anāsrava wisdoms, the eight forbearances are not knowledges, because they occur together with the acquisition of doubt and are not decisive; the rest are all knowledges. Among sāsrava wisdoms, all wisdom associated with the five consciousnesses is called knowledge, because it is decisive. Wisdom associated with wholesome states in the ground of the mental consciousness is also entirely knowledge. Among defiled phenomena, the five views are knowledge, because they are erroneously decisive. The rest are all not knowledges, because they are not decisive. In the Tattvasiddhi system, all anāsrava noble wisdom of the mental ground and the wisdom that illuminates existence in accord with conventional designation and function are entirely knowledge, because they are free from attachment. All the comprehensions of ordinary beings that grasp at intrinsic natures are entirely not knowledge, because they grasp with attachment. In the Mahāyāna system, all anāsrava is universally knowledge. Among sāsrava phenomena, those that are decisive are also all called knowledge, while those that are not decisive are not. Next, distinguishing forbearance from non-forbearance: In the Abhidharma system, the eight forbearances are forbearance, while the others are entirely not. In the Tattvasiddhi system, all ten knowledges are universally called forbearance, because the mind rests securely in the principle. The Mahāyāna is also like this, as in the five forbearances and so forth. Next, distinguishing wisdom from non-wisdom: All ten knowledges are universally wisdom, because it is a universal mental factor. (This completes three sections.)