大乘法苑義林章 6.39

6.39

《對法》第三說十三智，信解智、道理智、不散智、內證智、他性智、下智、上智、厭患智、不起智、無生智、生智、究竟智、大義智。彼論自釋「初三即三慧，第四勝義智，第五他心智，第六法智，第七類智，次四種四諦究竟智，即盡、無生智，次前九種唯是修慧。大義智即大乘智，通三慧攝。究竟唯修。」又《顯揚論》十六等說，觀察四諦起十六行智，前為後後之所依止，謂為對除四顛倒故。苦諦四行，一為除常倒起無常行、二為除樂淨倒起於苦行、三為除我倒起於空行、四即為除此起無我行。空觀諸行我性空故，此觀行外餘我空故。空觀諸行無有我故，此觀行體非我性故。是二差別。次於常、樂、淨、我四愛集諦，起因、集、生、緣四行。次於此斷滅諦，起滅、靜、妙、離四行。次於此能證道諦，起道、如、行、出四行。皆唯修慧，通有無漏。成滿位中唯無漏修。《顯揚論》十七說「現觀有十八種，一聞、二思、三修所生智、四順決擇分智、五見道、六修道、七究竟道、八不善清淨世俗智、九善清淨世俗智、十勝義智、十一不善清淨行有分別智、十二善清淨行有分別智、十三善清淨行無分別智、十四成所作前行智、十五成所作智、十六成所作後智、十七聲聞等智、十八菩薩等智。據實現觀體唯修慧，聞等助修五現觀攝，此中有五類。依五位道智有七，聞等三慧解脫分中而施設故。依觀二諦智有三，觀世俗智，有善不善二境異故。依能緣行有三，有分別中有漏無漏二類異故。依二空二真智有三，加行、根本、後得別故。依乘有二，聲聞、菩薩大小異故。」《瑜伽》第十說四十四智，謂觀老死支為四：一老死苦、二老死集、三老死趣滅、四老死趣滅行。乃至行支皆作此觀。無明無因，智種闕故，不說觀之。菩薩昔在菩提樹下，雜染順逆觀緣起支，於逆觀中而為此觀。依初方便，故諸論說齊識退還皆唯修慧，至成就時修慧觀故。初觀加行亦通聞思。示相異生唯有漏攝，實是無漏。彼論又說七十七智，謂緣現在老死有二智：一緣現在生而有老死；二非不緣現在生而有老死，現在自身自已作故。緣過去老死有二智：一緣過去生而有老死；二非不緣過去生而有老死，觀於前際無始老死，無不皆以生為緣故。緣未來老死有二智：一緣未來生而有老死；二非不緣未來生而有老死，未來雖未起，容有雜染還滅義故。今觀雜染，故成二智。此三際中，初智觀果有因顯其所由；後智觀果有因非不決定，破外妄計不平等因、無因而生。此前六智名真實智。第七法住智，觀支所不攝法，諸有漏慧遍知義故。通知三世緣起教法名支不攝。准知聖者身亦有法住智，異生身中亦有真實智，觀教觀支起七智故。乃至行支亦有此七，智種闕故。除無明支究竟觀成，唯修慧攝，初加行位亦通聞思。《瑜伽》又說諸神通智、解脫門智、無礙解智、無諍智、願智、力、無所畏、念住、一切種、不共佛法等智。前五神通，通有無漏，說異生身及聖起故；後唯無漏，二智攝故。六皆修慧。解脫門智唯無漏，修慧攝，解脫門故。空八智攝，無願六智攝，無相五智攝故。無礙解智乃至不共佛法智，唯是修慧，隨其所應通有無漏，在阿羅漢等及如來身故。

The third fascicle of the Abhidharmasamuccaya speaks of thirteen knowledges: the knowledge of resolution, the knowledge of principle, the unscattered knowledge, the internal realization knowledge, the knowledge of other natures, the inferior knowledge, the superior knowledge, the knowledge of revulsion, the knowledge of non-arising, the knowledge of unbornness, the knowledge of origination, the ultimate knowledge, and the knowledge of great benefit. That treatise itself explains: "The first three are precisely the three wisdoms; the fourth is paramārtha knowledge; the fifth is knowledge of other minds; the sixth is Dharma knowledge; the seventh is subsequent knowledge; the next four are ultimate knowledges of the four truths, which are the knowledges of destruction and non-arising; the preceding nine kinds are exclusively wisdom arisen from cultivation. The knowledge of great benefit is the Mahāyāna knowledge, subsumed under all three wisdoms; ultimately, it is exclusively cultivation." Furthermore, the sixteenth fascicle of the Xianyang shengjiao lun and other texts state that one gives rise to sixteen aspects of knowledge by contemplating the four truths, where earlier ones serve as the basis for later ones, in order to counteract the four inversions. For the truth of suffering there are four aspects: first, to eliminate the inversion of permanence, one gives rise to the aspect of impermanence; second, to eliminate the inversion of pleasure and purity, one gives rise to the aspect of suffering; third, to eliminate the inversion of self, one gives rise to the aspect of emptiness; fourth, precisely to eliminate this, one gives rise to the aspect of non-self. The contemplation of emptiness is because all conditioned phenomena are empty of a self-nature, while this [contemplation of non-self] is because all others apart from conditioned phenomena are empty of a self; emptiness contemplates conditioned phenomena as possessing no self, while this contemplates the substance of conditioned phenomena as not being of the nature of a self—this is the distinction between the two. Next, with respect to the truth of origination as the fourfold craving for permanence, pleasure, purity, and self, one gives rise to the four aspects of cause, origination, production, and condition. Next, with respect to the truth of cessation as the eradication of these, one gives rise to the four aspects of cessation, pacification, excellence, and renunciation. Next, with respect to the truth of the path that can realize this, one gives rise to the four aspects of path, principle, accomplishment, and emergence. All of these are exclusively cultivation wisdom, functioning in both sāsrava and anāsrava. In the state of full accomplishment, they are exclusively anāsrava cultivation. Fascicle seventeen of the Xianyang shengjiao lun states: "There are eighteen kinds of direct realization: 1. knowledge arisen from hearing, 2. knowledge arisen from reflection, 3. knowledge arisen from cultivation, 4. knowledge conforming to the aids to penetration, 5. the path of seeing, 6. the path of cultivation, 7. the ultimate path, 8. imperfectly purified saṃvṛti knowledge, 9. perfectly purified saṃvṛti knowledge, 10. paramārtha knowledge, 11. conceptual knowledge of imperfectly purified practices, 12. conceptual knowledge of perfectly purified practices, 13. non-conceptual knowledge of perfectly purified practices, 14. preparatory knowledge for what is to be accomplished, 15. knowledge of what is to be accomplished, 16. subsequent knowledge to what is to be accomplished, 17. the knowledge of śrāvakas and others, and 18. the knowledge of bodhisattvas and others. In reality, the substance of direct realization is exclusively cultivation wisdom; hearing and the like assist cultivation and are subsumed under the five direct realizations. Within this there are five categories: based on the five stages of the path, there are seven knowledges, designated within the aids to liberation as the three wisdoms of hearing, etc.; based on contemplating the two truths, there are three knowledges, because the knowledge contemplating saṃvṛti has two different objects—purified and unpurified; based on the aspect of the apprehending [cognition], there are three, because within the conceptual there are two different kinds—sāsrava and anāsrava; based on the two emptinesses and two realities, there are three knowledges, distinguished into preparatory, fundamental, and subsequent; based on the vehicle, there are two, distinguished into the greater and lesser of śrāvakas and bodhisattvas." The tenth fascicle of the Yogācārabhūmi speaks of forty-four knowledges, meaning contemplating the link of aging-and-death in four ways: 1. the suffering of aging-and-death, 2. the origination of aging-and-death, 3. the cessation toward which aging-and-death tends, and 4. the practice tending toward the cessation of aging-and-death. One performs this contemplation up to the link of formative predispositions. Ignorance has no cause, and because the seed of knowledge is lacking, it is not spoken of as being contemplated. Long ago beneath the bodhi tree, when the Bodhisattva contemplated the links of dependent origination in direct and reverse orders of defilement, he performed this contemplation during the reverse contemplation. Based on the initial preliminary means, the treatises state that 'returning upon reaching consciousness' is exclusively cultivation wisdom, because at the time of attainment it is a contemplation of cultivation wisdom. The preparatory practices of the initial contemplation also encompass hearing and reflection. Showing the aspect of an ordinary worldling is subsumed under sāsrava alone, but in reality it is anāsrava. That treatise also speaks of seventy-seven knowledges, meaning there are two knowledges regarding present aging-and-death: 1. conditioning present birth, aging-and-death exists; 2. not failing to condition present birth, aging-and-death exists, because one's present self is made by oneself. Regarding past aging-and-death there are two knowledges: 1. conditioning past birth, aging-and-death exists; 2. not failing to condition past birth, aging-and-death exists, because when contemplating beginningless aging-and-death in pūrvānta, none do not take birth as their condition. Regarding future aging-and-death there are two knowledges: 1. conditioning future birth, aging-and-death exists; 2. not failing to condition future birth, aging-and-death exists, because although the future has not yet arisen, defilement and its cessation are possible; now, contemplating defilement, two knowledges are formed. Among these three time periods, the first knowledge contemplates that the fruit has a cause to reveal its origin; the second knowledge contemplates that the fruit having a cause is not indeterminate, refuting the external imputations of an unequal cause or arising without cause. These preceding six knowledges are called real knowledges. The seventh is the knowledge of the stability of phenomena, which contemplates phenomena not subsumed under the links, because all sāsrava wisdom thoroughly knows their meaning. Being conversant with the teachings on dependent origination across the three times is called not subsumed under the links. By extension, one knows that noble beings also have the knowledge of the stability of phenomena, and that in the bodies of ordinary worldlings there is also real knowledge, because they give rise to the seven knowledges by contemplating the teaching and contemplating the links. Up to the link of formative predispositions there are also these seven; but because the seed of knowledge is lacking, the link of ignorance is excluded. The culmination of the contemplation is subsumed under cultivation wisdom alone; in the initial preparatory stage, it also encompasses hearing and reflection. The Yogācārabhūmi also speaks of the knowledges of the supernormal powers, the knowledges of the vimokṣamukhas, the knowledges of unhindered understanding, the knowledge of non-contention, the knowledge born of vows, the powers, the fearlessnesses, the applications of mindfulness, omniscience, and the unshared Buddha-dharmas. The first five supernormal powers encompass both sāsrava and anāsrava, as they are said to arise in both ordinary worldlings and noble ones; the latter are exclusively anāsrava, being subsumed under the two knowledges. All six are cultivation wisdom. The knowledges of the vimokṣamukhas are exclusively anāsrava and subsumed under cultivation wisdom, because they are vimokṣamukhas: emptiness is subsumed under eight knowledges, apraṇihita under six knowledges, and animitta under five knowledges. From the knowledges of unhindered understanding up to the unshared Buddha-dharmas, they are exclusively cultivation wisdom, encompassing both sāsrava and anāsrava as appropriate, since they abide in arhats and the like, as well as in the Tathāgata.