大乘法苑義林章 6.38

6.38

第六諸智相攝者，《勝鬘經》中說一，謂心法智。彼說厭苦求涅槃智，究竟唯修，觀如來藏厭眾苦故。方便通二。又說二智，謂初聖諦智、二無二聖諦智。彼唯修慧，初是安立諦智、後是非安立諦智。彼說二乘以初諦智斷諸煩惱，諸佛世尊以無二聖諦智斷諸住地，故非聞思攝。又說有二種如來藏空智：一空如來藏智，謂緣若離若脫、若斷若異煩惱藏智；二不空如來藏智，謂緣過於恒沙不離不脫、不斷不異不思議佛法智。初觀煩惱能覆藏智，非真實故，名之為空；後觀法身惑所藏智，理真實故，名為不空。究竟成滿亦唯修慧，方便通二。又有二種，謂世俗智、勝義智。三皆通二。有說：初智唯有漏，後智唯無漏，由諸教中唯說無漏。又《雜集》說「有三種無分別智：一知足無分別、二無顛倒無分別、三無戲論無分別。初唯思修，說諸異生隨於一無常等法，究竟思已生喜足故。後二唯修慧，說諸聲聞於諸蘊中，為除四倒如理觀察，得出世智能達無我，是中智故。說諸菩薩知法戲論，除泯法相得極寂靜出世聖智，是後智故。」又有三無生忍智，本性無生忍、自然無生忍、惑苦無生忍。如次即是緣三性境諸無漏智，亦唯修慧。又有四智，謂圓鏡等。初之二智定唯修慧。妙觀察智，有義唯修慧，有義通三慧。成所作智，有義唯修慧，有義通聞慧，許十地中起此智故，義准如前。又有四智，謂我生已盡、梵行已立、所作已辦、不受後有，如次即是苦、滅、道、集四無學智。真實成滿在定中起，唯是修慧。前方便位亦通聞思，然諸教中多說修者，以根本故。又四尋思、四如實智，皆唯修慧，成滿位故。尋思唯有漏，實智通無漏。《勝鬘經》說「隨順法智者，五種巧便觀察成就。一觀察施設根意解境界、二觀察業報、三觀察阿羅漢眠、四觀察心自在樂禪樂、五觀察阿羅漢辟支佛大力菩薩聖自在通。」此五種觀察究竟成滿唯是修慧，初方便位亦通聞、思。彼經自說「於我滅後未來世中，我諸弟子隨信信增上，依於明信隨順法智，自性清淨心彼為煩惱染污而得究竟。是究竟者，入大乘道因故。」又有六現觀智：一思現觀、二信現觀、三戒現觀、四現觀智諦現觀、五現觀邊智諦現觀、六究竟現觀。初唯思慧，後三修慧，餘二非慧。此據自性。若取俱行，隨其所應菩提分法而為自性。《對法論》十三說「現觀有十：一法、二義、三真、四後、五寶、六不行、七究竟、八聲聞、九獨覺、十菩薩。法是聞慧，多緣教故。義是思慧，多緣理故。真、後究竟皆唯修慧，如次即是智諦、智諦邊、究竟，三現觀故。寶即是信，不行即戒，竝如前說。後三依乘得此有異，隨應說慧。」《瑜伽》六十九說十智，世俗智、法智、類智、苦智、集智、滅智、道智、盡智、無生智、他心智。其世俗智通，有無漏三慧所攝。中間八智，唯無漏唯修慧。後他心智通有無漏，亦唯修慧。又有十力智，謂處非處乃至漏盡智。唯在如來相續中有，唯無漏，唯修慧。

Sixth, mutual subsumption of the various wisdoms: The Śrīmālādevī-sūtra mentions one, namely the wisdom of the mental Dharma. That [sūtra] speaks of the wisdom of reviling suffering and seeking nirvāṇa; ultimately it is only cultivation, because it contemplates the tathāgatagarbha and reviles all sufferings. In terms of expedients it encompasses both. It also speaks of two wisdoms: first, the wisdom of the noble truths; second, the wisdom of the non-dual noble truths. These are only prajñā derived from cultivation; the former is wisdom of the conventionalized truths, and the latter is wisdom of the unestablished truth. That [sūtra] says that the two vehicles eliminate kleśas through the wisdom of the initial truth, while the Buddhas, World-Honoured Ones, eliminate all latent grounds through the wisdom of the non-dual noble truths; therefore, they are not subsumed under hearing or thinking. It also speaks of two kinds of emptiness-wisdom of the tathāgatagarbha: first, wisdom of the empty tathāgatagarbha, which means wisdom apprehending the store of kleśas that is detached, freed, severed, and distinct; second, wisdom of the non-empty tathāgatagarbha, which means wisdom apprehending the inconceivable Buddha-dharmas, more numerous than the sands of the Ganges, that are not detached, not freed, not severed, and not distinct. The former is the wisdom that contemplates the kleśas capable of concealing the store; because they are not real, it is named 'empty'. The latter is the wisdom that contemplates the dharmakāya concealed by defilements; because its principle is real, it is named 'non-empty'. At ultimate consummation it is also only prajñā derived from cultivation; in terms of expedients it encompasses both. There are also two kinds [of wisdom]: conventional wisdom and paramārtha wisdom. All three [prajñās] encompass both. Some say: the former wisdom is only sāsrava, and the latter wisdom is only anāsrava, because all teachings state only that it is anāsrava. Furthermore, the Samuccayavyākhyā states: 'There are three kinds of non-conceptual wisdom: first, non-conceptual [wisdom] of contentment; second, non-conceptual [wisdom] of non-inversion; third, non-conceptual [wisdom] of non-proliferation. The first is only thinking and cultivation, for it is said that ordinary beings, having thoroughly reflected on any single phenomenon such as impermanence, give rise to contentment. The latter two are only prajñā derived from cultivation, for it is said that śrāvakas, in order to eliminate the four inversions within the aggregates, contemplate properly and attain supramundane wisdom capable of realizing non-self; this is the middle wisdom. It is said that bodhisattvas know phenomena to be conceptual proliferations, eliminate and dissolve the marks of phenomena, and attain the extremely tranquil supramundane noble wisdom; this is the latter wisdom.' There are also three kinds of wisdom of acquiescence to the non-arising of dharmas: innate acquiescence to non-arising, spontaneous acquiescence to non-arising, and acquiescence to non-arising of kleśa and suffering. In that order, these are precisely the anāsrava wisdoms apprehending the three natures, and they are also only prajñā derived from cultivation. There are also four wisdoms, namely the Great Mirror [Wisdom] and the rest. The first two wisdoms are definitely only prajñā derived from cultivation. As for the Marvellous Contemplating Wisdom, one view holds it is only prajñā derived from cultivation, while another view holds it encompasses all three prajñās. As for the All-Accomplishing Wisdom, one view holds it is only prajñā derived from cultivation, while another holds it also encompasses prajñā derived from hearing, because it is accepted that this wisdom arises in the ten grounds; the sense conforms to what was said before. There are also four wisdoms, namely: 'my birth has been exhausted,' 'the pure conduct has been established,' 'what was to be done has been accomplished,' and 'there is no further receiving of existence.' In that order, these are precisely the four aśaikṣa wisdoms of suffering, cessation, path, and origination. Their genuine consummation arises in absorption and is solely prajñā derived from cultivation. In the prior stage of expedients they also encompass hearing and thinking; however, in the teachings they are mostly described as cultivation, because that is fundamental. Furthermore, the four thorough investigations (paryeṣaṇā) and the four cognitions of reality as it is (yathābhūtajñāna) are all solely prajñā derived from cultivation, because they belong to the stage of consummation. Thorough investigations are solely sāsrava, while cognitions of reality encompass anāsrava. The Śrīmālādevī-sūtra states: 'Regarding the wisdom conforming to the Dharma, there are five kinds of skillful contemplations fulfilled: first, contemplating the sphere of designated faculties and intentions; second, contemplating karmic retribution; third, contemplating the sleep of arhats; fourth, contemplating the mental mastery of the joy of dhyāna; fifth, contemplating the supernormal powers of noble mastery of arhats, pratyekabuddhas, and bodhisattvas of great power.' These five kinds of contemplation are solely prajñā derived from cultivation at ultimate consummation; in the initial stage of expedients they also encompass hearing and thinking. That sūtra itself states: 'After my parinirvāṇa, in future ages, my disciples, according to faith and with faith predominating, relying on clear faith and wisdom conforming to the Dharma, realize that the intrinsically pure mind is defiled by adventitious kleśas and attain consummation. This consummation is the cause for entering the Mahāyāna path.' There are also six abhisamaya wisdoms: first, abhisamaya of thinking; second, abhisamaya of faith; third, abhisamaya of morality; fourth, abhisamaya of the truths by abhisamaya wisdom; fifth, abhisamaya of the truths by wisdom bordering abhisamaya; sixth, ultimate abhisamaya. The first is solely prajñā derived from thinking; the latter three are prajñā derived from cultivation; the other two are not prajñā. This is according to their intrinsic nature. If taken together with associated factors, they take the factors of enlightenment (bodhipakṣadharma) as their intrinsic nature as appropriate. The Abhidharmasamuccaya fascicle thirteen states: 'There are ten abhisamayas: first, Dharma; second, meaning; third, true; fourth, subsequent; fifth, jewel; sixth, non-functioning; seventh, ultimate; eighth, śrāvaka; ninth, pratyekabuddha; tenth, bodhisattva. Dharma is prajñā derived from hearing, because it mostly apprehends the teachings. Meaning is prajñā derived from thinking, because it mostly apprehends principle. True, subsequent, and ultimate are all solely prajñā derived from cultivation, because they are, in that order, the three abhisamayas of the truth of wisdom, bordering the truth of wisdom, and ultimate. Jewel is faith, and non-functioning is morality, both as stated before. The latter three have these differences according to the vehicle, and prajñā is explained as appropriate.' Yogācārabhūmi fascicle sixty-nine states ten wisdoms: conventional wisdom, Dharma-wisdom, subsequent wisdom, suffering-wisdom, origination-wisdom, cessation-wisdom, path-wisdom, exhaustion-wisdom, non-arising-wisdom, and wisdom of others' minds. Conventional wisdom encompasses both sāsrava and anāsrava, and is subsumed under all three prajñās. The eight wisdoms in the middle are solely anāsrava and solely prajñā derived from cultivation. The last, wisdom of others' minds, encompasses both sāsrava and anāsrava, and is also solely prajñā derived from cultivation. There are also the ten powers of wisdom, namely the wisdom of what is possible and impossible up to the wisdom of the exhaustion of outflows. These exist solely in the continuum of the Tathāgata, are solely anāsrava, and are solely prajñā derived from cultivation.