大乘義章 19.30

19.30

次第二門約對餘智共相收攝。於中有四：第一約對三種般若共相收攝、第二約對《大品》三智共相收攝、第三約對《涅槃》三智共相收攝、第四約四無礙慧共相收攝。初門約對三種般若共相攝者，三種般若，如龍樹說：一觀照般若，證空實慧，通則了達二諦之智，斯皆是也。二文字般若，謂《般若經》。此非般若，能詮般若、能生般若，故名般若。三實相般若，謂真諦空，通則二諦法相皆是。簡情取法，故云實相。此非般若，是般若境，能生般若，故名般若。前三種智，入此三種般若之中，是其第一觀照所攝，非餘二種，彼非智故。次對《大品》三種之智共相收攝。言三智者，一一切智，謂諸聲聞緣覺之人，了知一切陰界入等，名一切智。二道種智，謂諸菩薩了知種別化眾生道，名道種智。三薩般若智，此翻名為一切種智，諸佛如來覺知一切二諦諸法，名薩婆若。向前三智，入此二中薩婆若攝，非餘二種，彼二在因不在果故。次約《涅槃》三種之智共相收攝。言三智者，一名波若，此翻名慧。二毘婆舍那，此翻名觀。三者闍那，此翻名智。彼經具以兩門分別：一約人分別。其般若者，一切眾生，一切眾生同有慧數，故名波若。毘婆舍那，聲聞緣覺，彼觀四諦十二緣等，故就二乘說毘婆舍。其闍那者，諸佛菩薩，彼能了達一切法界，故名闍那。若據此門，向前三智入此三中闍那所攝，非餘二種，波若、毘婆不在佛故。二約法分別。其波若者是別相觀，了知世諦。毘婆舍那是總相觀，知第一義。其闍那者是彼相觀，觀察一實，破離二諦有無相故。若據此門，向前三智與此三種共相收攝，此毘婆舍及與闍那是前三中清淨智攝，同能觀理離染障故。前一切智及無礙智，是此三中波若所攝，以能了知別相法故。次約四辨共相收攝。法、義、辭、樂，是四辨也。義如上釋。此之四辨，在佛之者，與前三智共相收攝，在因則非。就彼果中即名以求，四無礙慧是前三中無礙智攝。隨義細獲，四無礙智有其多種，如《地經》說。若就世諦明四無礙，此四無礙是一切智、無礙智攝，以其同知世諦法故。若就真諦，法性之理名法無礙，則法無礙是前三中清淨智攝，餘之三種是一切智無礙智收。若說了知第一義諦為義無礙，則義無礙是清淨智，餘之三種是一切智、無礙智攝。三智如是。

Next, the second section concerns mutual subsumption in comparison with other knowledges. There are four parts within this: first, mutual subsumption in comparison with the three kinds of prajñā; second, mutual subsumption in comparison with the three knowledges in the *Pañcaviṃśati*; third, mutual subsumption in comparison with the three knowledges in the *Mahāparinirvāṇa-sūtra*; fourth, mutual subsumption in comparison with the four unhindered understandings (pratisaṃvid). In the first section, concerning mutual subsumption in comparison with the three kinds of prajñā: the three kinds of prajñā, as Nāgārjuna states, are: 1. Prajñā of illumination and contemplation: the real wisdom that realizes emptiness; taken broadly, it is the knowledge that completely penetrates the two truths—all of this is it. 2. Prajñā of written words: this refers to the *Prajñāpāramitā-sūtras*. This is not itself prajñā, but because it can express prajñā and can generate prajñā, it is termed 'prajñā'. 3. Prajñā of the true mark: this refers to the emptiness of the ultimate truth; taken broadly, the phenomenal characteristics of the two truths are all it. Setting aside sentiment to take what is real, it is therefore called the 'true mark'. This is not itself prajñā, but because it is the cognitive object of prajñā and can generate prajñā, it is termed 'prajñā'. When the aforementioned three kinds of knowledge are entered into these three kinds of prajñā, they are subsumed under the first, illumination and contemplation, and not under the other two, because those are not [actual] knowledge. Next is mutual subsumption in comparison with the three knowledges in the *Pañcaviṃśati*. Regarding the three knowledges: 1. All-knowledge (sarvajñatā): this refers to śrāvakas and pratyekabuddhas completely knowing all aggregates, realms, sense fields, and so forth, which is termed 'all-knowledge'. 2. Knowledge of the aspects of the path (mārgākārajñatā): this refers to bodhisattvas completely knowing the diverse paths for converting sentient beings, which is termed 'knowledge of the aspects of the path'. 3. Sarvajñatā knowledge: this is translated as 'knowledge of all modes' (sarvākārajñatā); all Tathāgata Buddhas awakening to and knowing all phenomena of both truths is termed sarvajñatā. When the aforementioned three knowledges are entered into these [three], they are subsumed under sarvajñatā [i.e., sarvākārajñatā], and not under the other two, because those two pertain to the cause and not the fruit. Next is mutual subsumption in comparison with the three kinds of knowledge in the *Mahāparinirvāṇa-sūtra*. Regarding the three knowledges: the first is named prajñā, which is translated as wisdom; the second is vipaśyanā, which is translated as contemplation; the third is jñāna, which is translated as knowledge. That sūtra fully discriminates them through two perspectives: 1. Discrimination in terms of persons: prajñā pertains to all sentient beings, for all sentient beings equally possess the mental factor of wisdom, hence it is termed prajñā. Vipaśyanā pertains to śrāvakas and pratyekabuddhas; because they contemplate the four truths, the twelvefold dependent origination, and so forth, vipaśyanā is explained with reference to the two vehicles. Jñāna pertains to the Buddhas and bodhisattvas; because they are able to completely penetrate the entire realm of phenomena (dharmadhātu), it is termed jñāna. According to this perspective, when the aforementioned three knowledges enter into these three, they are subsumed under jñāna, and not under the other two, because prajñā and vipaśyanā do not pertain to the Buddha. 2. Discrimination in terms of dharmas: prajñā is the contemplation of specific characteristics, which completely knows conventional truth. Vipaśyanā is the contemplation of general characteristics, which knows the ultimate truth. Jñāna is the contemplation of that [true] characteristic, which contemplates the one reality, because it destroys and transcends the characteristics of existence and non-existence of the two truths. According to this perspective, when the aforementioned three knowledges and these three kinds are mutually subsumed: this vipaśyanā and jñāna are subsumed under pure knowledge among the previous three, because they equally can contemplate the principle and transcend defiled hindrances. The previous all-knowledge and unimpeded knowledge are subsumed under prajñā among these three, because they can completely know the phenomena of specific characteristics. Next is mutual subsumption in comparison with the four unhindered understandings. Dharma, meaning, phrasing, and eloquence are the four unhindered understandings. Their meaning is as explained above. These four unhindered understandings, when in the Buddha, are mutually subsumed with the previous three knowledges; in the causal stage, they are not. If sought directly by name within that fruit, the four unhindered wisdoms are subsumed under unimpeded knowledge among the previous three. When differentiated minutely according to meaning, the four unimpeded knowledges are of many kinds, as explained in the *Daśabhūmika-sūtra*. If the four unhindered understandings are explained in terms of conventional truth, these four unhindered understandings are subsumed under all-knowledge and unimpeded knowledge, because they equally know conventional phenomena. If in terms of ultimate truth the principle of the nature of phenomena (dharmatā) is termed unhindered understanding of dharma, then unhindered understanding of dharma is subsumed under pure knowledge among the previous three, and the remaining three are subsumed under all-knowledge and unimpeded knowledge. If completely knowing the ultimate truth is explained as unhindered understanding of meaning, then unhindered understanding of meaning is pure knowledge, and the remaining three are subsumed under all-knowledge and unimpeded knowledge. The three knowledges are like this.