大乘義章 20.41

20.41

次第四門約十一智而為分別。十一智義，如上具辨。苦智等十及如實智，是十一也。小乘法中，說佛十力，十智所收。大乘法中，說佛十力，如實知攝。相狀如何？先論小乘。如《毘曇》說：初力寬通，具十智性，知一切法是非義故。第二業力具八智性，除滅道智。滅諦非業，故除滅智。無漏聖道，破壞生死、不集後果，非業所收，故除道智。問曰。業力知其業果分段麁事，不能及理，何緣得具苦集智乎？苦集兩智義既難備，何緣得具法智比智、盡無生智？釋有三義：其一義者，如來業力，非直知業亦知業果，所知業果通事通理，所知六道差別因果是事門收，能知之解是等智攝。於彼因上，知其因集有緣之義，是通相理，即是理集。於彼果上，知苦無常空無我等，是通相理，即是理苦。知此通相因之與果，亦業力收，故得具於苦集智等。第二義者，如來業力，非直知於世別因果，亦知念念相生因果。於彼六道因果之上，知其念念相生因果，是苦集理，故能觀智得說以為苦集智等。第三義者，十力辨義，知法窮極，達事窮理，本末俱知方名為力。若不窮本，雖知非力。故業力中知其業相亦知業性，知其業相即是等智，知其業性苦集之理即苦集智法比智等，故具八智。定、根、欲、性此之四力，各九智性，除其滅智。所知有漏，即是等智及苦集智。所知無漏，即是道智法比智等。此等通說為他心智，滅非心法，故除滅智。問曰：此等知其心事，何緣得具苦集智等？此如前釋。達事窮理方名為力，故得具之。至處道中具十智性，所知寬故。宿命天眼，一等智性，所知世別非通理故。問曰：前說知事及理方名為力，此既是力，何不知理？釋言：聖力實能知理，但以此二世別局法，乖於道理。理必寬通，別則非理，是故不具苦集智等。漏盡力中攝智不定，若知漏盡名漏盡力，則六智性，除苦集道及他心智，彼非盡故。若證漏盡名漏盡力，則八智性，除其等智及他心智。等智有漏不能盡結，所以除之；無學息求無推他心，故除他心。若漏盡人得名漏盡力，則十智性，以漏盡人具十智故。小乘如是。大乘法中，如實智攝。其義云何？如《地持》釋「離增上慢智名如實智，非是不知妄稱知故，名為如實。」何者是乎？彼文自辨「謂清淨智、一切智、無礙智。」是清淨智者，是其證理第一義智。一切無礙是世諦智，知法寬廣名一切智，知法自在名無礙智，如前三智章中具釋。彼十力中，初力是其三智所攝。業、定、根、欲及與性力，是一切智、無礙智收。至處道力，亦三智攝。宿命、天眼，亦一切智、無礙智收。漏盡智力，亦三智攝。自證漏盡是清淨智，知他漏盡是一切智、無礙智收（此四門竟）。

Next, the fourth section differentiates [the ten powers] in terms of the eleven cognitions. The meaning of the eleven cognitions was fully explained above: the ten beginning with the cognition of suffering, together with the cognition of reality, make eleven. In the Hīnayāna Dharma, the Buddha's ten powers are said to be subsumed under the ten cognitions. In the Mahāyāna Dharma, the Buddha's ten powers are said to be subsumed under the cognition of reality. What are their characteristics? First, discussing the Hīnayāna: as the *Abhidharma* says, the first power is broad and pervasive, possessing the nature of all ten cognitions, because it knows the meaning of right and wrong with respect to all dharmas. The second, the power of karma, possesses the nature of eight cognitions, excluding the cognitions of cessation and the path. The truth of cessation is not karma, hence the cognition of cessation is excluded. The untainted noble path destroys birth-and-death and does not accumulate future results, so it is not subsumed under karma; hence the cognition of the path is excluded. Question: The power of karma knows the coarse phenomena of individual karmic results and does not reach the principle; on what grounds could it possess the cognitions of suffering and origination? Since the two cognitions of suffering and origination are already difficult to fully possess, on what grounds could it possess the dharma cognition, analogical cognition, cognition of exhaustion, and cognition of non-arising? The explanation has three meanings: The first meaning is that the Tathāgata's power of karma does not merely know karma, but also knows karmic results; the karmic results known pertain to both phenomena and principle. The differentiated causes and effects of the six destinies known are subsumed under the phenomenal aspect, and the understanding that knows them is subsumed under conventional cognition. On the side of those causes, knowing that their causal origination possesses the meaning of conditions is the principle of general characteristics, which is the origination of principle. On the side of those results, knowing suffering, impermanence, emptiness, non-self, and so on is the principle of general characteristics, which is the suffering of principle. Knowing these causes and results of general characteristics is also subsumed under the power of karma, so it is able to possess the cognitions of suffering and origination, and so on. The second meaning is that the Tathāgata's power of karma does not merely know causes and effects differentiated by lifetimes, but also knows causes and effects arising from moment to moment. On top of those causes and effects of the six destinies, knowing their causes and effects arising from moment to moment is the principle of suffering and origination; hence the contemplating cognition can be said to be the cognitions of suffering and origination, and so on. The third meaning is that in explaining the meaning of the ten powers, knowing dharmas to the ultimate extent, penetrating phenomena and exhausting the principle, and knowing both root and branch are what truly merit the name 'power'. If it does not exhaust the root, though it knows, it is not a power. Therefore, within the power of karma, one knows its karmic characteristics and also knows the karmic nature; knowing its karmic characteristics is conventional cognition, and knowing the principle of suffering and origination of its karmic nature is the cognitions of suffering and origination, dharma and analogical cognitions, and so on; hence it possesses eight cognitions. The four powers of samādhi, faculties, inclinations, and temperaments each possess the nature of nine cognitions, excluding the cognition of cessation. What is known of the sāsrava is conventional cognition and the cognitions of suffering and origination. What is known of the anāsrava is the cognition of the path, dharma and analogical cognitions, and so on. These are collectively called the cognition of others' minds. Cessation is not a mental dharma, hence the cognition of cessation is excluded. Question: These [powers] know mental phenomena; on what grounds could they possess the cognitions of suffering and origination, and so on? This is explained as before: penetrating phenomena and exhausting principle is what merits the name 'power', so they are able to possess them. In the [power of knowing] paths leading to all destinations, it possesses the nature of ten cognitions, because what is known is broad. [The powers of] past lives and divine eye are of the nature of conventional cognition alone, because what is known is differentiated by lifetimes and does not pervade principle. Question: Earlier it was said that knowing phenomena and principle is what merits the name 'power'; since these are powers, why do they not know principle? The explanation states: Noble power indeed can know principle, but because these two are limited to lifetime-differentiated dharmas, they diverge from the principle. Principle is necessarily broad and pervasive; what is differentiated is not principle; therefore they do not possess the cognitions of suffering and origination, and so on. Within the power of the exhaustion of taints, the subsumed cognitions are not fixed: If knowing the exhaustion of taints is called the power of the exhaustion of taints, then it has the nature of six cognitions, excluding suffering, origination, path, and the cognition of others' minds, because those are not exhaustion. If realizing the exhaustion of taints is called the power of the exhaustion of taints, then it has the nature of eight cognitions, excluding conventional cognition and the cognition of others' minds. Conventional cognition is sāsrava and cannot exhaust fetters, which is why it is excluded; one beyond training has ceased seeking and does not surmise others' minds, so the cognition of others' minds is excluded. If a person who has exhausted taints attains the name of the power of the exhaustion of taints, then it has the nature of ten cognitions, because a person who has exhausted taints possesses all ten cognitions. Such is the Hīnayāna. In the Mahāyāna Dharma, they are subsumed under the cognition of reality. What does that mean? As explained in the *Bodhisattvabhūmi*: 'Cognition free from excessive pride is called the cognition of reality; it is not falsely claiming to know without knowing, hence it is called as it truly is.' What are they? That text itself explains: 'Namely, pure cognition, all-cognition, and unimpeded cognition.' Pure cognition is the ultimate cognition that realizes the principle. All-cognition and unimpeded cognition are cognitions of conventional truth: knowing dharmas broadly is called all-cognition; knowing dharmas with mastery is called unimpeded cognition, as was fully explained above in the chapter on the three cognitions. Among those ten powers, the first power is subsumed under all three cognitions. The powers of karma, samādhi, faculties, inclinations, and temperaments are subsumed under all-cognition and unimpeded cognition. The power of paths leading to all destinations is also subsumed under all three cognitions. [The powers of] past lives and divine eye are also subsumed under all-cognition and unimpeded cognition. The cognitive power of the exhaustion of taints is also subsumed under all three cognitions: self-realization of the exhaustion of taints is pure cognition; knowing others' exhaustion of taints is subsumed under all-cognition and unimpeded cognition (this completes the fourth section).