大乘法苑義林章 6.39

6.39

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.