大乘義章 9.14

9.14

次辨其相。先就《毘曇》開合辨相。毘曇法中，義別兩門：一唯分取非想地中修道無礙以為金剛、第二通取非想地中見修兩治以為金剛。先就初義開合辨相。總之唯一修道無礙。或分為二：一者法智、二者比智。言法智者，謂欲界中滅道法智，此能治非想修惑，是故說之為金剛也。何故唯取滅道法智，不取苦集？釋言：欲界滅道二境，細於非想所受境界，觀細離麁，是故觀彼欲界滅道，能除非想修道之結。欲界苦集麁於非想，觀麁境界不能離細，是故不取苦集法智為金剛也。言比智者，所謂苦集滅道比智。此比智中，分取非想對治無礙為金剛矣。或分十三：滅道法法智即以為二；苦集及道三比為三，通前令說五；滅比有八，謂觀初禪乃至非想八地中滅，合為八也，以此通前合為十三。問曰：道比何不分八，唯分滅比？釋言：上界八地之道是有為法，互相因起，故合觀之為一道比。上八地滅是無為法，隨其所滅分別各異，不相因起，故別觀之。或復開分為五十二，如《雜心》說：前十三智但觀諦理，一一智中皆四行觀，是故離分有五十二。何者四行？如前四諦章中廣釋。苦下有四，謂苦、無常、空與無我。乃至道下，道、如、跡、乘是其四也。或分八十，如《雜心》說。此之八十，根本二十。何者是乎？即就向前十三智中，開道比智以之為八，謂觀上界八地道故。以此通餘，合有二十。此二十智，各四行觀，故有八十。一義如是。次就非想見修兩治開合辨相。總之唯一，非想對治。或分為二：一非想地見道對治、二非想地修道對治。或分為三：一者比忍、二者法智、三者比智。初一對治非想見惑，後二對治非想修惑。或分十三，如《雜心》說，非想地中見惑對治有四比忍，修惑對治有九無礙，是故通合有十三也。或復開分為四十五。何者是乎？非想地中見道對治有四比忍，修道對治有四十一，通前合為四十五也。何者是其修道之中四十一乎？滅道法智即以為二；苦集及道三種比智，通前為五；滅比智中有三十六，通前合為四十一也。何者是其滅比智中三十六種？別觀上界八地之滅有其八智，謂觀初禪乃至非想對治之滅；二二合觀有其七智，三三合觀有其六智，四四合觀有其五智，五五合觀有其四智，六六合觀有其三智，七七合觀有其二智，八地合觀有其一智，從八至一通合有三十六也。或復分為一千四百九十二種金剛三昧，如《雜心》說。何者是乎？次前四十五金剛中，初四比忍各四行觀，即為十六。此之十六名數一定，更不開分。後四十一修道對治各四行觀，即有一百六十四種。然此一百六十四種，一一皆治非想地中九品修惑，各分為九，便有一千四百七十六數。通前見道十六比忍，合有一千四百九十二也。問曰：何故見諦道中十六比忍不作九品，獨修道中各為九品？釋言：上界一切見惑通相斷治，以一品治治九品惑，是故不作九品別分。修惑隨別九品斷治，是故治道九品別分。此千四百九十二種，從未來禪乃至四禪皆得具起，空處唯起四百六十八。何者是乎？於前四十五金剛中，唯得起於十三種智，謂苦集道三種比智，滅比智中離合有十，別觀無色四地之滅有其四智，二二合觀有其三智，三三合觀有其二智，四地合觀復有一智，是故滅智離合有十，通前三比合為十三。一一皆作四種行觀，有五十二。一一皆治非想地中九品修惑，為九無礙，便有四百六十八也。何故不起見道四忍？彼宗無色無見諦故。何故不起滅道法智？無色不緣下地有漏，故亦不緣下地對治。何故不緣四禪中滅為滅比智？亦以無色不緣下地有漏法故，不緣彼漏對治之滅。問曰：無色得緣下地無漏道不？釋言：有得、有不得義。下地道中治下地者，無色不緣；治於自地及上地者，無色緣之。空處如是。識、無所有，次第漸減，准之可知。《毘曇》如是。次就《成實》開合辨相。成實法中，文無定判，隨義以論，開合不定。總之唯一空觀無漏。或分為九，謂非想地九品無礙。隨別廣分，品數無量，以無量心斷煩惱故。大乘法中，開合不定。總之唯一，謂如實智。或分為二：一一切智、二一切種智。知一切空名一切智，知一切種事相差別名一切種。或分為三，如《地持》說：一清淨智，謂真諦慧；二一切智，謂世諦慧；三無礙智，於世諦中知之自在名無礙智。又更分三：一世諦智、二第一義智、三一實智。或分為四：一世諦智，知世事相。二第一義智，知諸法空。三一實智，知非有無。四法界智，謂知真實如來藏中法界門別，隨門異辨，曠別難窮。開合如是（此三門竟）。

Next, its characteristics are analyzed. First, the characteristics are analyzed through opening and uniting according to the Abhidharma. In the Abhidharma teaching, the doctrine is differentiated into two approaches: first, exclusively taking the unobstructed [path] of the path of cultivation in the stage of neither-conceptualization-nor-non-conceptualization as the vajra; second, generally taking both antidotes of seeing and cultivation in the stage of neither-conceptualization-nor-non-conceptualization as the vajra. First, the characteristics are analyzed through opening and uniting according to the initial meaning. In summary, there is only one unobstructed [path] of the path of cultivation. Or it is divided into two: first, dharma-knowledge; second, subsequent knowledge. Regarding dharma-knowledge: this refers to the dharma-knowledge of cessation and the path in the desire realm; this can remedy the cultivation-afflictions of neither-conceptualization-nor-non-conceptualization, and therefore it is called vajra. Why does it only take the dharma-knowledge of cessation and the path, and not take suffering and origination? The explanation is: the two objects of cessation and the path in the desire realm are subtler than the objects experienced in neither-conceptualization-nor-non-conceptualization. By contemplating the subtle, one abandons the coarse; therefore, by contemplating cessation and the path of the desire realm, one can eliminate the fetters of the path of cultivation of neither-conceptualization-nor-non-conceptualization. Suffering and origination in the desire realm are coarser than neither-conceptualization-nor-non-conceptualization; contemplating coarse objects cannot abandon the subtle, and therefore the dharma-knowledge of suffering and origination is not taken as the vajra. Regarding subsequent knowledge: this refers to the subsequent knowledge of suffering, origination, cessation, and the path. Within this subsequent knowledge, the unobstructed antidote to neither-conceptualization-nor-non-conceptualization is specifically taken as the vajra. Or it is divided into thirteen: the dharma-knowledges of cessation and the path constitute two; the three subsequent knowledges of suffering, origination, and the path make three, which together with the preceding makes five; the subsequent knowledges of cessation have eight—meaning the contemplations of cessation in the eight stages from the first dhyāna up to neither-conceptualization-nor-non-conceptualization—combining into eight, which combined with the preceding makes thirteen in all. Question: Why is the subsequent knowledge of the path not divided into eight, and only the subsequent knowledge of cessation divided? The explanation is: the path of the eight higher stages consists of conditioned dharmas that arise depending on one another; therefore, they are contemplated together as one subsequent knowledge of the path. The cessations of the eight higher stages are unconditioned dharmas; according to what is ceased, their distinctions are each different, not arising depending on one another; therefore, they are contemplated separately. Or again, it is opened and divided into fifty-two, as stated in the Saṃyuktābhidharmahṛdaya: the preceding thirteen knowledges merely contemplate the principles of the truths, and within each and every knowledge there are four modes of contemplation; therefore, when separated, there are fifty-two. What are the four modes? As broadly explained earlier in the chapter on the four noble truths: under suffering there are four, namely suffering, impermanence, emptiness, and non-self; up to under the path, the path, correctness, progress, and emancipation are the four. Or it is divided into eighty, as stated in the Saṃyuktābhidharmahṛdaya. Of these eighty, the root is twenty. What are they? Right within the preceding thirteen knowledges, the subsequent knowledge of the path is opened to make eight, meaning contemplating the paths of the eight higher stages. Combining this with the rest, there are twenty in all. Each of these twenty knowledges has four modes of contemplation, hence there are eighty. Such is the first meaning. Next, the characteristics are analyzed through opening and uniting according to both antidotes of seeing and cultivation of neither-conceptualization-nor-non-conceptualization. In summary, there is only one: the antidote to neither-conceptualization-nor-non-conceptualization. Or it is divided into two: first, the antidote of the path of seeing in the stage of neither-conceptualization-nor-non-conceptualization; second, the antidote of the path of cultivation in the stage of neither-conceptualization-nor-non-conceptualization. Or it is divided into three: first, subsequent forbearance; second, dharma-knowledge; third, subsequent knowledge. The first remedies the seeing-delusions of neither-conceptualization-nor-non-conceptualization; the latter two remedy the cultivation-delusions of neither-conceptualization-nor-non-conceptualization. Or it is divided into thirteen, as stated in the Saṃyuktābhidharmahṛdaya: the antidotes to seeing-delusions in the stage of neither-conceptualization-nor-non-conceptualization have four subsequent forbearances, and the antidotes to cultivation-delusions have nine unobstructed [paths]; therefore, altogether there are thirteen. Or again, it is opened and divided into forty-five. What are they? The antidotes of the path of seeing in the stage of neither-conceptualization-nor-non-conceptualization have four subsequent forbearances, and the antidotes of the path of cultivation have forty-one, which together with the preceding makes forty-five. What are the forty-one within the path of cultivation? The dharma-knowledges of cessation and the path constitute two; the three kinds of subsequent knowledge of suffering, origination, and the path make five together with the preceding; within the subsequent knowledge of cessation there are thirty-six, making forty-one together with the preceding. What are the thirty-six kinds within the subsequent knowledge of cessation? Contemplating separately the cessations of the eight higher stages gives eight knowledges, meaning contemplating the cessations of the antidotes from the first dhyāna up to neither-conceptualization-nor-non-conceptualization; contemplating them combined two by two gives seven knowledges; contemplating them combined three by three gives six knowledges; contemplating them combined four by four gives five knowledges; contemplating them combined five by five gives four knowledges; contemplating them combined six by six gives three knowledges; contemplating them combined seven by seven gives two knowledges; contemplating the eight stages combined gives one knowledge. From eight down to one, they total thirty-six. Or again, they are divided into one thousand four hundred and ninety-two kinds of adamantine samādhis, as stated in the Saṃyuktābhidharmahṛdaya. What are they? Among the preceding forty-five vajras, the initial four subsequent forbearances each have four modes of contemplation, making sixteen. The number of these sixteen is fixed and is not opened or divided further. The subsequent forty-one antidotes of the path of cultivation each have four modes of contemplation, which gives one hundred and sixty-four kinds. Now, each of these one hundred and sixty-four kinds remedies the nine grades of cultivation-delusions in the stage of neither-conceptualization-nor-non-conceptualization; dividing each into nine yields the number of one thousand four hundred and seventy-six. Adding the preceding sixteen subsequent forbearances of the path of seeing, they total one thousand four hundred and ninety-two. Question: Why are the sixteen subsequent forbearances in the path of seeing the truths not made into nine grades, while only those in the path of cultivation are each made into nine grades? The explanation is: all the seeing-delusions of the higher realms are severed and remedied collectively, remedying the nine grades of delusions with one grade of antidote; therefore, they are not separately divided into nine grades. Cultivation-delusions are severed and remedied according to their nine distinct grades; therefore, the path of the antidote is divided separately into nine grades. These one thousand four hundred and ninety-two kinds can all arise completely from the future dhyāna up to the fourth dhyāna; in the sphere of empty space, only four hundred and sixty-eight arise. What are they? Among the preceding forty-five vajras, only thirteen kinds of knowledge can arise: namely, the three kinds of subsequent knowledge of suffering, origination, and the path; within the subsequent knowledge of cessation, there are ten through separation and combination—contemplating separately the cessations of the four formless stages gives four knowledges, contemplating them combined two by two gives three knowledges, contemplating them combined three by three gives two knowledges, and contemplating the four stages combined gives one more knowledge; therefore, the knowledges of cessation have ten through separation and combination, which combined with the preceding three subsequent [knowledges] makes thirteen. Each and every one performs four modes of contemplation, giving fifty-two. Each and every one remedies the nine grades of cultivation-delusions in the stage of neither-conceptualization-nor-non-conceptualization, making nine unobstructed [paths], which gives four hundred and sixty-eight. Why do the four forbearances of the path of seeing not arise? Because in that school there is no seeing of the truths in the formless [realm]. Why do the dharma-knowledges of cessation and the path not arise? Because the formless [realm] does not condition the tainted [dharmas] of lower stages, it also does not condition the antidotes to lower stages. Why does it not condition the cessations in the four dhyānas as subsequent knowledge of cessation? Also because the formless does not condition the tainted dharmas of lower stages, it does not condition the cessations that are the antidotes to those taints. Question: Can the formless condition the untainted path of lower stages or not? The explanation is: there is a sense in which it can, and a sense in which it cannot. Among the paths of lower stages, that which remedies a lower stage is not conditioned by the formless; that which remedies its own stage and higher stages is conditioned by the formless. Such is it for the sphere of empty space. For [the spheres of] consciousness and nothingness, they gradually decrease in sequence, which can be understood by analogy. Such is the Abhidharma. Next, the characteristics are analyzed through opening and uniting according to the Tattvasiddhi. In the Tattvasiddhi teaching, the text has no fixed determination; discussed according to meaning, opening and uniting are not fixed. In summary, there is only one untainted contemplation of emptiness. Or it is divided into nine, meaning the nine grades of unobstructed [paths] in neither-conceptualization-nor-non-conceptualization. Broadly divided according to particulars, the number of grades is immeasurable, because afflictions are severed with immeasurable minds. In the Mahāyāna teaching, opening and uniting are not fixed. In summary, there is only one, called the knowledge of reality. Or it is divided into two: first, all-knowledge; second, knowledge of all modes. Knowing that all is empty is named all-knowledge; knowing the differences among phenomenal characteristics of all kinds is named [knowledge of] all modes. Or it is divided into three, as stated in the Bodhisattvabhūmi: first, pure knowledge, meaning the prajñā of ultimate truth; second, all-knowledge, meaning the prajñā of conventional truth; third, unimpeded knowledge, where knowing freely within conventional truth is named unimpeded knowledge. Again it is divided into three: first, knowledge of conventional truth; second, knowledge of ultimate truth; third, knowledge of the one reality. Or it is divided into four: first, knowledge of conventional truth, knowing conventional phenomena and characteristics; second, knowledge of ultimate truth, knowing the emptiness of dharmas; third, knowledge of the one reality, knowing neither existence nor non-existence; fourth, knowledge of the dharmadhātu, meaning knowing the distinctions among the gates of the dharmadhātu within the true tathāgatagarbha; differentiated variously according to each gate, their vast distinctions are hard to exhaust. Such is opening and uniting (here ends the third section).