大乘義章 16.10

16.10

次隨義分別。於中且以九義分別：一十智分別。攝終從始，唯等智性，故《毘婆娑》云「唯一等智」。始終別論，初十二門唯等智性；無常行者具六智性，所謂等智及與苦智、法比二智、盡無生智。在見道前名為等智，見道已去名為苦智，觀欲無常名為法智，觀上無常名為比智，在無學果名盡無生。斷離及滅，義則不定。若言能斷能離能滅，則七智性，所謂等智、苦集二智、法智、比智、盡無生智。世俗斷結是其等智；無漏斷結是苦集智，所緣氣息苦集性故；緣欲界斷名為法智；緣上界斷名為比智；在無學果名盡無生。若言緣斷緣離緣滅，則六智性，所謂等智及與滅智、法智、比智、盡無生智。在見道前名為等智，見道已去名為滅智，餘四可解。二約根分別。如《毘婆沙》說「唯意相應」。三三世分別。如《毘婆沙》說「體三世攝，緣於三世。」四三性分別。如《毘婆沙》說「體性唯善，所緣氣息唯是無記。」五三界分別。如《毘婆沙》說「是其欲界色界所攝，所緣氣息亦息是欲界色界所收。」六就學無學及與非學非無學等三義分別。攝終從始，體性唯是非學無學，所緣亦然，氣息非是學無學故。此義如彼《毘婆沙》說。始終別論，初之十二體性及緣，備如前判；後之四種，通學無學及與非學非無學攝。等智能斷，非學非無學。無漏能斷，名學無學。七就見斷修斷無斷三義分別。攝終從始，唯是修斷，所緣氣息亦是修斷。此義如彼《毘婆沙》說。始終別論，初之十二，備如前判；後四通其見斷修斷及與無斷。所緣如上，唯是修斷。八就名緣義緣分別。如《毘婆沙》說「唯是義緣，非是名緣，所緣氣息非名字故。」九自他分別。如《毘婆沙》說「此觀通緣自他氣息，非唯自緣。」十六持勝，辨之麁爾。

Next, distinguishing them according to doctrine. Within this, they are distinguished for now by nine doctrinal points. First, distinction by the ten knowledges: subsuming the ends under the beginning, they are only of the nature of conventional knowledge (saṃvṛti-jñāna); thus the *Vibhāṣā* says, "Only the single conventional knowledge." Discussing the beginning and the end separately: the first twelve gates are only of the nature of conventional knowledge; the contemplation of impermanence possesses the nature of six knowledges, namely conventional knowledge along with the knowledge of suffering, the two knowledges of dharmas and inference, and the knowledges of exhaustion and non-arising. Prior to the path of seeing, it is called conventional knowledge; from the path of seeing onward, it is called the knowledge of suffering; contemplating the impermanence of the desire [realm] is called the knowledge of dharmas; contemplating the impermanence of the higher [realms] is called the knowledge of inference; in the fruit of the non-trainee (aśaikṣa), it is called the knowledges of exhaustion and non-arising. For abandoning, detachment, and cessation, the meaning is indefinite. If spoken of in terms of being able to abandon, being able to detach from, and being able to cease, then there is the nature of seven knowledges, namely: conventional knowledge, the two knowledges of suffering and origination, the knowledge of dharmas, the knowledge of inference, and the knowledges of exhaustion and non-arising. Worldly severance of fetters is conventional knowledge; untainted severance of fetters is the knowledges of suffering and origination, because the breaths that are the cognitive objects are of the nature of suffering and origination; severance with respect to the desire realm is called the knowledge of dharmas; severance with respect to the higher realms is called the knowledge of inference; in the fruit of the non-trainee, it is called the knowledges of exhaustion and non-arising. If spoken of as taking abandonment, detachment, and cessation as cognitive objects, then there is the nature of six knowledges, namely: conventional knowledge along with the knowledge of cessation, the knowledge of dharmas, the knowledge of inference, and the knowledges of exhaustion and non-arising. Prior to the path of seeing, it is called conventional knowledge; from the path of seeing onward, it is called the knowledge of cessation; the remaining four can be understood [as above]. Second, distinction by faculties: as the *Vibhāṣā* states, "It is associated only with the mental faculty." Third, distinction by the three times: as the *Vibhāṣā* states, "Its essence is subsumed under the three times, and its cognitive objects pertain to the three times." Fourth, distinction by the three natures: as the *Vibhāṣā* states, "Its intrinsic nature is exclusively wholesome, while the breaths that are its cognitive objects are exclusively indeterminate." Fifth, distinction by the three realms: as the *Vibhāṣā* states, "It is subsumed under the desire realm and the form realm; the breaths that are its cognitive objects are also subsumed under the desire realm and the form realm." Sixth, distinction by the three meanings of trainee (śaikṣa), non-trainee (aśaikṣa), and neither-trainee-nor-non-trainee: subsuming the ends under the beginning, its intrinsic nature is exclusively neither-trainee-nor-non-trainee, and its cognitive objects are likewise, because breath is neither-trainee-nor-non-trainee. This meaning is as stated in that *Vibhāṣā*. Discussing the beginning and the end separately: the intrinsic nature and cognitive objects of the first twelve are fully determined as above; the latter four kinds are comprehensively subsumed under trainee, non-trainee, and neither-trainee-nor-non-trainee. Conventional knowledge capable of severing is neither-trainee-nor-non-trainee; untainted [knowledge] capable of severing is termed trainee and non-trainee. Seventh, distinction by the three meanings of abandoned by seeing, abandoned by cultivation, and unabandoned: subsuming the ends under the beginning, it is exclusively abandoned by cultivation, and the breaths that are its cognitive objects are also abandoned by cultivation. This meaning is as stated in that *Vibhāṣā*. Discussing the beginning and the end separately: the first twelve are fully determined as above; the latter four comprehensively include abandoned by seeing, abandoned by cultivation, and unabandoned; their cognitive objects, as above, are exclusively abandoned by cultivation. Eighth, distinction by objectifying names versus objectifying meanings: as the *Vibhāṣā* states, "It objectifies only meanings, not names, because the breaths that are its cognitive objects are not words." Ninth, distinction between self and others: as the *Vibhāṣā* states, "This contemplation broadly takes as its cognitive objects the breaths of both oneself and others, and does not exclusively take oneself as its cognitive object." The sixteen superior stages of mindfulness are thus roughly differentiated.