大乘義章 19.29

19.29

第一辨相。三智之義，出《地持論》。故彼文言「有三種智，名為菩提。」名字是何？一清淨智、二一切智、三無礙智。清淨智者，是佛如來第一義智，觀第一義，斷離五住性結煩惱，離障無染，名清淨智。其一切智及無礙智，是佛如來世諦智也。於世諦中，了知四種一切法相，名一切智。何等為四？謂一切時、一切界、一切事及一切種，是其四也。一切時者，過去未來三世時也。於此三世，窮遶無餘，名一切智。一切界者，所謂世界及眾生界。於此二界，窮知無餘，名一切智。一切事者，所謂有為及無為事，色法、心法、非色心法是其有為，義如上解。虛空、數滅及非數滅，是其無為，亦如上釋。於此二事，知之窮盡，名一切智。一切種者，所謂因果。有為法中有因有果，善惡是因，苦樂是果。無為法中有因有果，聖道是因，涅槃是果。於此因果種別法中，了知窮極，名一切智。餘經論中，第一義智名一切智，世諦之智名一切種。今此宣說第一義智為清淨智，世諦之智名一切智，名之左右皆得無傷。無礙智者，於前四種一切法中，發心即知不假方便，不同餘人思量乃知，名無礙智。辨相如是（此一門竟）。

First, discriminating their characteristics. The doctrine of the three knowledges comes from the *Bodhisattvabhūmi* (*Dichi lun*). Thus that text states: 'There are three kinds of knowledge, which are termed bodhi.' What are their names? The first is pure knowledge; the second is all-knowledge; the third is unimpeded knowledge. Pure knowledge is the Tathāgata Buddha's knowledge of the ultimate truth: contemplating the ultimate truth, it severs and abandons the five entrenchments of fundamental defilements, free from hindrances and without defilement, and is therefore termed 'pure knowledge'. His all-knowledge and unimpeded knowledge are the Tathāgata Buddha's knowledge of conventional truth. Within conventional truth, knowing completely the characteristics of all four kinds of phenomena is termed 'all-knowledge'. What are the four? They are: all times, all realms, all events, and all varieties; these are the four. 'All times' means the times of the three periods: past, future, and [present]. In these three periods, exhausting and comprehending them without remainder is termed 'all-knowledge'. 'All realms' means the realm of the world and the realm of sentient beings. In these two realms, exhausting knowledge of them without remainder is termed 'all-knowledge'. 'All events' means conditioned and unconditioned events. Material phenomena, mental phenomena, and phenomena neither material nor mental are conditioned; their meaning is as explained above. Space, cessation through deliberation, and cessation without deliberation are unconditioned; their meaning is likewise as explained above. In these two kinds of events, knowing them exhaustively is termed 'all-knowledge'. 'All varieties' means causes and effects. Among conditioned phenomena there are causes and effects: good and evil are causes, while suffering and pleasure are effects. Among unconditioned phenomena there are causes and effects: the noble path is the cause, and nirvāṇa is the effect. In these various distinct phenomena of cause and effect, completely knowing them to the utmost is termed 'all-knowledge'. In other sūtras and treatises, the knowledge of the ultimate truth is termed 'all-knowledge' (sarvajñatā), and the knowledge of conventional truth is termed 'knowledge of all varieties' (sarvākārajñatā). Here, it is explained that the knowledge of the ultimate truth is pure knowledge, and the knowledge of conventional truth is all-knowledge; whether these names are transposed does no harm. Unimpeded knowledge means that regarding the aforementioned four kinds of all phenomena, upon generating the thought [to know], one immediately knows without relying on expedients, unlike other people who know only after deliberation; hence it is termed 'unimpeded knowledge'. Discriminating their characteristics is like this. (This completes the first section.)