大乘玄論 4.13

4.13

Tenth, the section on subsuming cognitions. Question: Do the two cognitions, provisional and real, completely subsume [all other] cognitions or not? Answer: They completely subsume [all] cognitions. The sūtras have one cognition, two cognitions, three cognitions, four cognitions, five cognitions, up to seventy-seven cognitions; all are subsumed by the two cognitions. As for subsuming the one cognition, this is the cognition of reality (yathābhūtajñāna). The cognition of reality is the buddha-eye. For the buddha-eye, there is no phenomenon that it does not see, and yet there is nothing seen. Its 'seeing no phenomenon that it does not see' is called provisional cognition; its 'having nothing seen' is called real cognition. Question: Since the cognition of reality is only the cognition illuminating the true mark, it should only be real cognition; why would there be provisional cognition? Answer: This explains that knowing in accordance with reality is called the cognition of reality, and thus it possesses both cognitions. Next, as for subsuming two cognitions, these are all-knowledge (sarvajñāna) and knowledge of all aspects (sarvākārajñāna). However, these two cognitions generally have six approaches: First, dividing the two according to emptiness and existence: all-knowledge is the cognition of emptiness, and knowledge of all aspects is the cognition of existence; this is their subsumption under the real and the provisional. Second, dividing the two according to universal and specific: knowing universal characteristics is all-knowledge, and knowing specific characteristics is knowledge of all aspects. But there are three approaches to universal and specific: (1) taking suffering and impermanence as universal characteristics, and the aggregates, sense bases, and elements as specific characteristics; (2) taking non-arising and non-cessation as universal characteristics, and the distinctions among all phenomena as specific characteristics; (3) taking the brief as universal characteristics, and the extensive as specific characteristics, just as the truth of suffering is the universal characteristic, while extensively distinguishing that suffering has immeasurable characteristics is the specific characteristic. Among these three distinctions, we take the first meaning; the second meaning still belongs to emptiness and existence, and the third meaning belongs to the subsequent 'extensive and brief.' Third, spoken briefly it is all-knowledge, and spoken extensively it is knowledge of all aspects, as explained above. Fourth, the cause is all-knowledge, and the effect is knowledge of all aspects. Question: Both cognitions belong to the stage of the effect; how can they be divided into cause and effect? Answer: By analogy, bodhi and nirvāṇa are the effect and the effect-of-the-effect. Since nirvāṇa is the effect-of-the-effect, bodhi may also be considered a cause; discussing cause and effect in this sense applies here as well. Fifth, the Hīnayāna is termed all-knowledge, and the Mahāyāna is termed knowledge of all aspects; this explains that the Hīnayāna's knowing the universal characteristics of the twelve sense bases as suffering, empty, and impermanent is all-knowledge, while the Mahāyāna's universally knowing all phenomena is knowledge of all aspects. Sixth, knowledge of all aspects is the cognition of emptiness, and all-knowledge is the cognition of existence. This is because 'aspect' (zhong) means nature (xing), and nature is the true mark; the principle is the root of all phenomena, and hence it is called 'aspect/seed'. All-knowledge knows all phenomena, so it is the cognition of existence. Next, the section on subsuming three cognitions. There are many approaches to three cognitions. The Nirvāṇasūtra states: 'First is prajñā, the wisdom of all sentient beings, which is called inferior cognition; second is vipaśyanā, which refers to the cognition of the two vehicles, namely intermediate cognition; third is jñāna, the cognition of buddhas and bodhisattvas, which is called superior cognition.' It also states: 'Prajñā is the cognition of specific characteristics, knowing all phenomena specifically. Vipaśyanā is the cognition of universal characteristics, knowing all phenomena universally. Jñāna is the destruction of characteristics.' As for 'destruction of characteristics,' prajñā knows existence, vipaśyanā illuminates emptiness, and jñāna relinquishes both emptiness and existence; that is the cognition of the Middle Way. Furthermore, as the 'Chapter on the Three Wisdoms' of the Prajñāpāramitāsūtra explains: 'The two vehicles have all-knowledge; bodhisattvas have the knowledge of the aspects of the path (mārgākārajñāna); buddhas have knowledge of all aspects.' As for the two vehicles being called 'all-knowledge,' the twelve sense bases subsume all phenomena; the two vehicles know that the twelve [bases] are suffering, empty, and impermanent, and this is called all-knowledge. The treatise states: 'This has only the name of all-knowledge, but not the function of all-knowledge; it is like a lamp by day, which has only the name of a lamp, but lacks the function of a lamp.' Question: How does it lack function? Answer: The Buddha completely knows the specific characteristics of all phenomena, and only then can he know the universal characteristics of all; therefore it is called all-knowledge. The two vehicles only know all [phenomena] in their universal characteristics, but cannot know them one by one in their specific characteristics. As the Nirvāṇasūtra states: 'The two vehicles only know suffering, but cannot distinguish that this suffering has immeasurable characteristics; in that sūtra I did not speak of it after all.' That is, the two vehicles cannot know specifically; therefore they have only the name of all-knowledge, but lack the function of all-knowledge. As for the wisdom of the aspects of the path, the bodhisattva knows four kinds of paths: the path of humans and devas, meaning the path of merit and happiness, and the paths of the three vehicles. They know that the buddha-path delivers oneself and delivers others, while the remaining three paths deliver only others. As for the Buddha being called 'knowledge of all aspects,' this 'knowledge of all aspects' is actually different from the previous 'knowledge of all aspects.' The previous 'knowledge of all aspects' only knew existent phenomena; now, knowing both emptiness and existence combined is called knowledge of all aspects. The sūtra states: 'Because one knows the single characteristic, it is called knowledge of all aspects.' It also states: 'Because one knows the behavioral varieties and marks of all phenomena, it is called knowledge of all aspects.' Among these three cognitions, each fully illuminates emptiness and existence, and each possesses both provisional and real cognitions. Next, the Bodhisattvabhūmiśāstra has three cognitions: first, pure cognition, called pure because it completely eliminates the afflictions of the five entrenchments, which is the cognition illuminating the emptiness of ultimate truth; second, all-knowledge, which is the cognition illuminating existence; third, unimpeded cognition, which is effortless cognition that illuminates all phenomena without further effort, and is therefore called unimpeded. The first is real cognition; the latter two are provisional. Next, the Mahāyānasaṃgraha has three cognitions: first, cognition of application (prayogajñāna), which is the mind advancing toward higher grounds; second, fundamental cognition (mūlajñāna), the cognition that realizes suchness, meaning real cognition; third, subsequently attained cognition (pṛṣṭhalabdhajñāna), which is moving while quiescent, meaning provisional cognition. These three cognitions form a sequence: first there is the cognition of advancing search, next one truly attains the real contemplation, and afterwards one generates application from the real; each and every ground possesses these three cognitions. Furthermore, regarding the four cognitions subsumed into the two cognitions: the Mahāyānasaṃgraha states: 'All-knowledge, knowledge of all aspects, unimpeded cognition, and effortless cognition: the first two know emptiness and existence, the next one does not derive from a teacher, and the last one is without effort.' These are what the Lotus Sūtra calls: 'buddha-knowledge, all-knowledge, spontaneous knowledge, and un-instructed knowledge.' The first two distinctly illuminate emptiness and existence; the latter two penetrate both emptiness and existence. Next are the four unimpeded cognitions (pratisaṃvid). There are many approaches to this; now to cite one meaning briefly: knowing conventional truth is knowing Dharma, and knowing ultimate truth is knowing meaning (artha); these are the two cognitions. Eloquence (pratibhāna) and phrasing (nirukti) are both cognitions of conventional truth. Next is the explanation of the meaning of the four cognitions: 'My births are exhausted, the brahma-conduct is established, what was to be done has been done, and I will not experience further existence.' Explanations of this differ. The Vibhāṣā states: ''My births are exhausted' is the cognition of abandoning the origin [of suffering]. The cause of the origin is able to generate future suffering as an effect, and is called 'birth'; when the non-learner has completely severed it, it is called 'my births are exhausted.' 'The brahma-conduct is established' is the cognition of cultivating the path. 'Brahma' means pure; the undefiled noble path is able to eliminate defilements and be pure and free of hindrances, hence it is called 'brahma-conduct.' When the noble non-learner's practice of the path is fulfilled, it is called 'already established.' 'What was to be done has been done' is the cognition of realizing cessation. Severing afflictions and realizing cessation is called 'what was to be done'; when the non-learner's merit in realizing the fruit is accomplished, it is called 'already done.' 'I will not experience further existence' is the cognition of knowing suffering. The suffering retribution of future lives is called 'further existence'; that the noble non-learner will not receive this existence again is called 'not experiencing further existence.'' Question: The sūtras explain the four truths by first expounding suffering and origin, and afterwards cessation and path; why does it now first abandon the origin and cultivate the path, and afterwards realize cessation and know suffering? Answer: The four truths demonstrate the gate of longing and aversion: first suffering and origin, then cessation and path. In the gate of longing and aversion, one contemplates the sequence in reverse order, hence first the effect and then the cause. The four cognitions are the gate of forward contemplation, hence first the cause and then the effect; therefore, it first treats origin and path, and afterwards cessation and suffering. Moreover, one must remove hindrances and only then achieve the good; hence first abandon origin and afterwards cultivate the path. Among the subsequent effects, one first extinguishes present faults and afterwards does not receive future retribution of suffering; hence first cessation, and afterwards [knowing] suffering. The Śrīmālāsūtra and the Nirvāṇasūtra explain the four cognitions differently again, but this will not be expounded now. The four cognitions all enter the provisional cognition of the Mahāyāna, and are the real cognition of the Hīnayāna. Next, regarding the five cognitions subsumed into the two cognitions: (1) cognition of the abiding of phenomena (dharmanisthitijñāna), (2) cognition of nirvāṇa, (3) non-contentious cognition (araṇājñāna), (4) cognition of aspiration (praṇidhijñāna), and (5) cognition of the utmost limit (prāntakoṭikajñāna). According to the Hīnayāna: the cognition of the abiding of phenomena means knowing that suffering and origin mutually generate and maintain the existence of all phenomena, hence it is called cognition of the abiding of phenomena; knowing the path and cessation is called cognition of nirvāṇa. It is also said: knowing suffering, origin, and path is called cognition of the abiding of phenomena; knowing the truth of cessation is called cognition of nirvāṇa; causing sentient beings not to give rise to contention is non-contentious cognition; aspiring to know all matters of the future and immediately knowing them is called cognition of aspiration; as for the cognition of the utmost limit, the end of the retributive body is called the 'utmost limit,' and because noble ones cultivate and attain mastery of cognition, they have mastery over lengthening or shortening their retributive body, which is called cognition of the utmost limit. In the Hīnayāna, the first two cognitions are universal, possessed by both sharp and dull arhats; the latter three are possessed only by sharp-rooted arhats. Furthermore, the first two are universal, able to arise in all concentrations; the latter three arise only in the fourth dhyāna. The first two penetrate both defiled and undefiled, while the latter three are only defiled. The first two can arise in bodies of the three realms, while the latter three arise only in bodies of the three continents of the desire realm. The first two take the phenomena of the three realms as their objective cognitive domains; non-contentious cognition takes only the hateful mind of the desire realm as its domain. The five cognitions of the Mahāyāna can arise in all places, in all bodies, and throughout the fifty-two stages, and they penetrate both defiled and undefiled. The five cognitions of the Hīnayāna are all subsumed by the provisional cognition of the Mahāyāna. When the Mahāyāna discusses the five cognitions, nirvāṇa is the true mark; correct Dharma belongs to real cognition, and the remaining four belong to provisional cognition. As for the eleven cognitions subsumed into the two cognitions: the ten cognitions illuminate the four truths and are distinct cognitions, subsumed under provisional cognition; the cognition of reality illuminates the single real truth, which is the true mark, meaning non-distinct cognition, and therefore belongs to real cognition. Furthermore, the treatise states: 'The ten cognitions reside in the four eyes; the cognition of reality is the buddha-eye.' If so, the four eyes possess both cognitions, and the buddha-eye also possesses both cognitions. Question: Between bodhi and sarvajña, which of the ten cognitions subsumes them? Answer: The treatise states: 'Bodhi is the ten cognitions, which is the cognition of existence, namely the knowledge of all aspects; sarvajña is the cognition of reality, meaning the cognition of emptiness, which is also all-knowledge.' The forty-four cognitions are established in relation to the twelve links of dependent co-arising. For example, [contemplating] that aging and death are suffering, the origin of aging and death, the cessation and the path of aging and death; each link fully possesses the contemplation of the four truths. As for the seventy-seven cognitions: birth conditions aging and death; [aging and death] does not depart from birth conditioning aging and death. The first is the cognition of correct contemplation, and the second is the cognition that scrutinizes phenomena. Furthermore, the cognition of correct contemplation excludes causelessness, and the cognition that scrutinizes phenomena excludes different, erroneous causes. There are two for each of the three times, making six; these six are the cognition of the abiding of phenomena. The next one is the cognition of nirvāṇa. The cognition of the abiding of phenomena is more numerous in order to clarify the increase and growth of cause and effect in saṃsāra. The cognition that extinguishes them in nirvāṇa combines the three times into one. These are all meanings of the Hīnayāna, and all are subsumed under the provisional cognition of the Mahāyāna. In the Mahāyāna, the cognition of nirvāṇa is real cognition, as stated above. All of these are skillful distinctions within the non-conceptual; although distinctions are made, they do not stir from the non-conceptual, unlike the explanations based on attainment by the Sarvāstivādins. Since these belong to nominal teachings, one cannot fail to know them. Question: Since both the forty-four and the seventy-seven begin from aging and death, what is their difference? Answer: The forty-four contemplate the effect as arising from the cause; that contemplation is easily accomplished, so it is for dull-rooted persons. 'Contemplating the effect as arising from the cause' means that one first contemplates aging and death as the effect, and next clarifies the origin of aging and death, which is contemplating the effect as arising from the cause. The seventy-seven contemplate the cause generating the effect; as it is said, 'birth conditions aging and death'—birth is the cause, acting as the condition for aging and death, and '[it] does not depart from birth conditioning aging and death' is also like this. Contemplating the cause generating the effect is difficult, so it is for sharp-rooted persons. Regarding the forty-four, the text of the Tattvasiddhi states: 'They reside in the seven expedient stages.' Regarding the seventy-seven, the text does not determine the stage. Various masters say: they reside in the four stages of present forbearance. Question: Why do they not begin from ignorance? Answer: Tracing from the branch back to the root, this contemplation is easily accomplished. Furthermore, the forty-four can only begin from the effect because they are complete with the four truths. If they began from ignorance, there would no longer be a prior cause; how could they be complete with the four truths? The seventy-seven do not begin from ignorance, but only from aging and death, because this contemplation is easily accomplished. Question: When a bodhisattva contemplates the twelve links of dependent co-arising, to which cognition does it belong? Answer: A bodhisattva has no fixed direction and cannot be definitively categorized. The Mahāprajñāpāramitāśāstra states: 'For the sake of sentient beings, the bodhisattva contemplates the twelve links of dependent co-arising from the effect.'