大乘入道次第 1.69

1.69

問：此之四智，為體即識，為不爾耶？答：如次與彼第八七六、前五識而相應故，非體即識，王臣異故。識為其王，智是所故。問：何故《佛地》、《莊嚴》、《攝論》等中，並云轉彼八識得四智耶？答：《唯識論》中而有兩釋：一，智雖非識，而依識轉。識為主故，說轉識得。二，若有漏位智劣識強，無漏位中智強識劣。為勸有情依智捨識，故說轉八識而得四智。理實非以識為智也。問：無漏智強，復何須識？又以何明佛果有識？答：凡言心所，必依心王。若無其識，智依何立？又准《如來功德莊嚴經》云：「如來無垢識，是淨無漏界，解脫一切障，圓鏡智相應。」准此經文，豈佛無識？問：此之四智幾通因果，及唯果耶？答：圓鏡、成事，成佛方得。妙觀、平等，初地等中而即分得，佛果圓滿。問：品猶品類。四智言品，品類幾何？答：一一各定有二十二。二十二者，謂遍行五，別境亦五，善有十一，并一心王，成二十二。二十二法，名義云何？答：遍行五者，體遍三界、三性、諸識，故名遍行。其五者何？一令心心所而觸於境，故名為觸。二能警覺應起心種，引令趣境，故名作意。三能領納順、違、中容境，故名為受。四能於境安立分齊，取其境像，故名為想。五能令心造善惡等，故名為思。言別境者，此所伏境而非是一，緣別別境，故名別境。其五者何？一於所樂境希望名欲。二於決定境印名勝解。三於曾習境明記名念。四於所觀境專注名定。五於所觀境簡擇名慧。言善等者，能於此世、他世順益，故名為善。十一者何？一者，能於三寶、四諦真淨德中，深忍樂欲，心淨名信。二崇重賢善，故名為慚。三輕拒暴惡，名之為愧。四於三界等不耽著故，名為無貪。五於苦事等不起於恚，名為無瞋。六理事明解，名為無癡。七勤修善事、勤斷惡法而能勇決，故名精進。八遠離麁重，身心調適，故名輕安。九防惡修善，名不放逸。十令心平直、無功用住，名為行捨。十一不損有情，故名不害。問：遍行等法凡夫等有，理即無疑。佛果云何亦具斯也？答：遍與一切心恒相應，名為遍行，故佛必有。若佛無者，何名遍行？信等十一，善心必有，佛唯是善，故有信等。如來常樂證所觀境，故得有欲。於所觀境恒印持故，得有勝解。於曾受境恒明記故，亦得有念。世尊無有不定心故，亦得有定。於一切法常決擇故，得有其慧。

Question: Are these four wisdoms in their essential substance identical with consciousness, or is that not so? Answer: Because they are associated, respectively, with the eighth, seventh, sixth, and the first five consciousnesses, they are not in their essential substance identical with consciousness; the sovereign and the ministers are different. Consciousness is the sovereign, and wisdom is a mental factor. Question: Why is it that in the Buddhabhūmi-śāstra, Mahāyānasūtrālaṃkāra, Mahāyānasaṃgraha, and elsewhere, it is universally said that one transforms those eight consciousnesses to obtain the four wisdoms? Answer: In the Cheng weishi lun there are two explanations. First: Although wisdom is not consciousness, it functions based on consciousness; because consciousness is the principal, it is said to be obtained by transforming consciousness. Second: In the contaminated state, wisdom is weak and consciousness is strong, whereas in the uncontaminated state, wisdom is strong and consciousness is weak; in order to exhort sentient beings to rely on wisdom and abandon consciousness, it is said that one transforms the eight consciousnesses and obtains the four wisdoms. In reality, consciousness is not wisdom. Question: If uncontaminated wisdom is strong, why then is consciousness needed? Furthermore, by what means is it established that consciousness exists in the fruit of Buddhahood? Answer: Wherever a mental factor is spoken of, it must rely on the mental sovereign; if that consciousness did not exist, on what would wisdom be established? Moreover, based on what the *Rulai gongde zhuangyan jing* states: "The Tathāgata's immaculate consciousness is the pure, uncontaminated realm, liberated from all obstacles, associated with the mirror-like wisdom." Based on this scriptural text, how could the Buddha lack consciousness? Question: Of these four wisdoms, how many pertain to both cause and fruit, and which pertain only to the fruit? Answer: The mirror-like [wisdom] and the accomplishment of activities are obtained only upon attaining Buddhahood. Wondrous contemplation and equality are obtained in part on the first ground and so forth, and are fully perfected in the fruit of Buddhahood. Question: "Category" (pin) means a class or type. When the four wisdoms are called categories, how many classes are there? Answer: Each and every one definitively has twenty-two. The twenty-two are: five omnipresent, likewise five specific-object, eleven wholesome, and, together with the one mental sovereign, they constitute twenty-two. What are the names and meanings of these twenty-two dharmas? Answer: The five omnipresent dharmas are called "omnipresent" because their substance pervades the three realms, the three moral natures, and all consciousnesses. What are the five? 1. Contact, so called because it causes mind and mental factors to touch their object. 2. Attention, so called because it can alert seeds of mind that should arise and lead them toward their object. 3. Sensation, so called because it can experience agreeable, disagreeable, and neutral objects. 4. Perception, so called because it can establish boundaries on an object and grasp its characteristics. 5. Volition, so called because it can cause the mind to perform good, evil, and other actions. As for the specific-object [factors], the objects which they engage are not singular; because they apprehend diverse, individual objects, they are called specific-object [factors]. What are the five? 1. Aspiration is desire directed toward a cherished object. 2. Resolve is determination regarding a definitive object. 3. Mindfulness is clear recollection regarding an object previously experienced. 4. Concentration is one-pointed focus on an object of contemplation. 5. Wisdom is discerning examination of an object of contemplation. As for the wholesome and so on, they are called wholesome because they are conducive and beneficial to this life and other lives. What are the eleven? 1. Faith is pure clarity of mind with deep acquiescence, joy, and aspiration regarding the true and pure virtues of the Three Jewels and the Four Noble Truths. 2. Shame is reverence for the worthy and virtuous. 3. Remorse is disdainful rejection of brutality and evil. 4. Non-greed is non-attachment to the three realms and so forth. 5. Non-anger is the non-arising of malice toward painful situations and so forth. 6. Non-delusion is clear understanding of principles and phenomena. 7. Diligence is courageous determination in energetically cultivating good deeds and energetically severing evil dharmas. 8. Pliancy is the harmony and suitability of body and mind upon being free from coarseness and heaviness. 9. Conscientiousness is guarding against evil and cultivating good. 10. Equanimity is causing the mind to rest in straightforwardness and effortless spontaneity. 11. Non-harming is causing no injury to sentient beings. Question: That omnipresent and other dharmas exist in ordinary beings and the like is indisputable according to principle. Why are they also fully present in the fruit of Buddhahood? Answer: They are called omnipresent because they are constantly associated with every mind; therefore, the Buddha must have them. If the Buddha did not have them, why would they be called omnipresent? The eleven wholesome factors, such as faith, must exist in a wholesome mind; since the Buddha is purely wholesome, faith and the others are present. The Tathāgata always delights in realizing objects of contemplation, and therefore has aspiration. Because he always maintains determination regarding objects of contemplation, he has resolve. Because he always clearly recollects objects previously experienced, he also has mindfulness. Because the World-Honoured One never has an unconcentrated mind, he also has concentration. Because he constantly investigates all dharmas, he has wisdom.