華嚴經內章門等雜孔目章 4.43

4.43

智者有三：一小乘、二三乘、三一乘。智者，照察名智。審達名慧。小乘有十智，謂苦智、集智、滅智、道智、法智、比智、等智、他心智、盡智、無生智。知苦名苦智，乃至知道名道智。知欲界法名法智，知色無色法名比智。知一切法名等智，即有漏智也。知他心心法名他心智，知煩惱盡名盡智，知煩惱不生名無生智也。并流類有十六心，謂苦法忍、苦法智、苦比忍、苦比智，集法忍、集法智、集比忍、集比智，滅法忍、滅法智、滅比忍、滅比智，道法忍、道法智、道比忍、道比智。八忍為無礙，八智為解脫。智名決定。忍與疑得俱生，不決定故，不得通名智，故與心名。有十六行相，謂無常、苦、空、無我行；因、集、有、緣行，亦名因相、集相、生相、緣相；滅、止、妙、出行，亦名滅相、靜相、妙相、離相；道、如、跡、乘行，亦名道相、如相、行相、出相。是行所依名行，亦成業名行。又有四十四智，謂老死苦、老死集、老死滅、老死道，乃至行亦如是。老死有四智為性，謂法智、比智、苦智、等智，乃至老死道亦四智為性。如是老死四智各四智為性，乃至行四智亦各四智為性，以無明不具故不立也，但有四十四。又有七十七智，謂初知生是老死緣、二非不緣有老死、三過去生曾為老死緣、四非不曾緣過去生有老死、五未來生當為老死緣、六非不當緣未來生有老死、七法住智。此法是無常、是有為、從因緣生，是盡法、是滅法、是無欲法。如老死有七，乃至行亦七。就老死中，前六智以四智為性，謂法智、比智、集智、等智；第七法住智，以等智為性。問：何故不說無明緣智？答：望十二支，無明已前無支對，故不說也。又解：依《成實論》，於聞思地作四十四智觀、七十七智觀，空有並觀伏滅無明等。四十四智者，正緣老死，兼知無性，名老死智，即審境觀。二老死集生支，作增上緣，集起老死。正緣於集，兼知無性，名老死集智，名推因觀。三老死滅，正緣老死滅，兼知無性，名老死滅智，此名審滅觀。四老死滅道，正緣滅解，兼知無性，名滅道智，名審行觀。如老死有四，乃至行亦有四，無明無因故不說也。七十七智者，一謂無明緣行，此推因觀。二不離無明緣行，此審因觀。三世各二合成六，此緣有心，名法住智。第七無明滅，即性滅，名泥洹智。如是七智，乃至生支，即成七十七也。老死後無支，故不說也。今大乘義，初教門中少異《成實》。《雜集論》中雜染流轉說，即彼七十七智也；安立諦說，即三十四智觀。此初教淨順逆二觀，即《成實》所無也。亦可淨順觀入前第七泥洹智觀攝，餘義不同。復有三智，謂聞、思、修。二三乘，就中有二：一初教，有十一智，謂苦智等十智上，加一如實智。又有十三智，謂一信解智、二道理智、三不散智、四內證智、五他性智、六下智、七上智、八厭患智、九不起智、十無生智、十一智智、十二究竟智、十三大義智。又有十三智，謂聞所生智、思所生智、世間修所生智、勝義智、他心智、法智、種類智、苦智、集智、滅智、道智、盡智、無生智、大乘智。上所說智，是初教迴心智。二熟教，復有三智，謂加行智、正體智、後得智。復有三種智，謂實相般若智、觀照般若智、文字般若智。復有三種智，謂聞、思、修慧智。復有五種智，聞、思、修、證、報生善意識智。復有一智，謂真如智。上來所說是大乘智。上大小二門智，一乘所目，即屬一乘。若依別教，即有十智，如下〈離世間品〉說。餘義如別章。

Cognition is of three kinds: first, Hīnayāna; second, Triyāna; third, Ekayāna. Regarding cognition: illuminating and discerning is called cognition (jñāna); investigating and comprehending is called insight (prajñā). Hīnayāna has ten cognitions, namely: cognition of suffering, cognition of origination, cognition of cessation, cognition of the path, dharma-cognition, subsequent cognition, conventional cognition, cognition of others' minds, cognition of exhaustion, and cognition of non-arising. Knowing suffering is called cognition of suffering, and so on up to knowing the path is called cognition of the path. Knowing the dharmas of the desire realm is called dharma-cognition; knowing the dharmas of the form and formless realms is called subsequent cognition. Knowing all dharmas is called conventional cognition, which is cognition with outflows. Knowing the minds and mental factors of others is called cognition of others' minds; knowing that defilements are exhausted is called cognition of exhaustion; knowing that defilements will not arise [again] is called cognition of non-arising. Together with their counterparts there are sixteen mental states, namely: forbearance of the dharma of suffering, cognition of the dharma of suffering, subsequent forbearance of suffering, subsequent cognition of suffering; forbearance of the dharma of origination, cognition of the dharma of origination, subsequent forbearance of origination, subsequent cognition of origination; forbearance of the dharma of cessation, cognition of the dharma of cessation, subsequent forbearance of cessation, subsequent cognition of cessation; forbearance of the dharma of the path, cognition of the dharma of the path, subsequent forbearance of the path, subsequent cognition of the path. The eight forbearances are unimpeded paths; the eight cognitions are liberations. Cognition means certainty. Forbearance can arise together with doubt, and because it is not certain, it cannot generically be named cognition; thus it is given the name 'mental state'. There are sixteen aspects of practice, namely: the practices of impermanence, suffering, emptiness, and non-self; the practices of cause, origination, arising, and condition—also called the aspect of cause, aspect of origination, aspect of production, and aspect of condition; the practices of cessation, pacification, excellence, and renunciation—also called the aspect of cessation, aspect of stillness, aspect of excellence, and aspect of departure; the practices of path, correctness, progress, and conveyance—also called the aspect of path, aspect of correctness, aspect of practice, and aspect of deliverance. That on which these practices rely is called practice, and establishing karma is also called practice. Furthermore, there are forty-four cognitions, namely: the suffering of aging-and-death, the origination of aging-and-death, the cessation of aging-and-death, the path of aging-and-death, and so on down to mental formations, which are also like this. Aging-and-death takes four cognitions as its nature, namely: dharma-cognition, subsequent cognition, cognition of suffering, and conventional cognition; and so on up to the path of aging-and-death, which also takes four cognitions as its nature. Thus, the four cognitions of aging-and-death each take four cognitions as their nature, and so on down to the four cognitions of mental formations, which also each take four cognitions as their nature; because ignorance does not possess [all four], it is not established [separately], so there are only forty-four. Furthermore, there are seventy-seven cognitions, namely: first, knowing that birth is the condition for aging-and-death; second, that not without condition is there aging-and-death; third, that past birth was once the condition for aging-and-death; fourth, that not without having had the condition of past birth was there aging-and-death; fifth, that future birth will be the condition for aging-and-death; sixth, that not without having the condition of future birth will there be aging-and-death; seventh, cognition of the stability of dharmas. This dharma is impermanent, conditioned, arisen from causes and conditions, of the nature of exhaustion, of the nature of cessation, of the nature of non-desire. Just as aging-and-death has seven, so on down to mental formations there are also seven. Within aging-and-death, the first six cognitions take four cognitions as their nature, namely: dharma-cognition, subsequent cognition, cognition of origination, and conventional cognition; the seventh, cognition of the stability of dharmas, takes conventional cognition as its nature. Question: Why is the cognition of the condition of ignorance not explained? Answer: Looking at the twelve links, before ignorance there is no opposing link, and therefore it is not explained. Another explanation: According to the Tattvasiddhi-śāstra, at the stages of hearing and thinking one engages in the contemplation of the forty-four cognitions and the contemplation of the seventy-seven cognitions, contemplating emptiness and existence together to subdue and eliminate ignorance, and so forth. As for the forty-four cognitions: directly taking aging-and-death as an object while concurrently knowing its lack of intrinsic nature is called the cognition of aging-and-death, which is the contemplation that investigates the object. Second, the link of birth as the origination of aging-and-death acts as an empowering condition, originating and producing aging-and-death. Directly taking origination as an object while concurrently knowing its lack of intrinsic nature is called the cognition of the origination of aging-and-death, which is called the contemplation that infers causes. Third, regarding the cessation of aging-and-death: directly taking the cessation of aging-and-death as an object while concurrently knowing its lack of intrinsic nature is called the cognition of the cessation of aging-and-death, which is called the contemplation that investigates cessation. Fourth, regarding the path to the cessation of aging-and-death: directly taking the understanding of cessation as an object while concurrently knowing its lack of intrinsic nature is called the cognition of the path to cessation, which is called the contemplation that investigates practice. Just as aging-and-death has four, so on down to mental formations there are also four; because ignorance has no cause, it is not explained. As for the seventy-seven cognitions: first, that conditioned by ignorance are mental formations, which is the contemplation that infers causes. Second, not being apart from ignorance are conditioned mental formations, which is the contemplation that investigates causes. The three times each have two, combining to make six; these take existence as their mental object and are called the cognition of the stability of dharmas. Seventh, the cessation of ignorance is the cessation of intrinsic nature, which is called the cognition of nirvāṇa. These seven cognitions, [multiplied] down through the link of birth, become seventy-seven. Because there is no link after aging-and-death, it is not explained. Now, in the meaning of the Mahāyāna, within the gate of the initial teaching there are slight differences from the Tattvasiddhi. In the Abhidharmasamuccaya-vyākhyā, the exposition of defiled transmigration refers to those seventy-seven cognitions; the exposition on posited truths refers to the contemplation of thirty-four cognitions. These two contemplations of purity in forward and reverse orders in the initial teaching are absent in the Tattvasiddhi. Alternatively, the forward contemplation of purity can be subsumed under the contemplation of the seventh cognition, the cognition of nirvāṇa; the other meanings differ. Furthermore, there are three cognitions, namely [those arising from] hearing, thinking, and cultivation. Second, the Triyāna: within it there are two: First, the initial teaching has eleven cognitions, namely: adding a cognition of suchness to the ten cognitions such as the cognition of suffering. Furthermore, there are thirteen cognitions, namely: 1. cognition of conviction, 2. cognition of principle, 3. non-distracted cognition, 4. cognition of internal realization, 5. cognition of the nature of others, 6. inferior cognition, 7. superior cognition, 8. cognition of revulsion, 9. cognition of non-arising, 10. cognition of the unborn, 11. cognition of cognitions, 12. ultimate cognition, 13. cognition of great significance. Furthermore, there are [another] thirteen cognitions, namely: cognition born of hearing, cognition born of thinking, mundane cognition born of cultivation, supramundane cognition, cognition of others' minds, dharma-cognition, subsequent category cognition, cognition of suffering, cognition of origination, cognition of cessation, cognition of the path, cognition of exhaustion, cognition of non-arising, and Mahāyāna cognition. The cognitions explained above are the cognitions of those who turn their minds [toward the Mahāyāna] in the initial teaching. Second, the mature teaching: furthermore there are three cognitions, namely: preparatory cognition, fundamental cognition, and subsequently attained cognition. Furthermore, there are three kinds of cognition, namely: cognition of the prajñā of true mark, cognition of the prajñā of contemplative illumination, and cognition of the prajñā of texts. Furthermore, there are three kinds of cognition, namely: cognitions of the wisdoms of hearing, thinking, and cultivation. Furthermore, there are five kinds of cognition: the wholesome mental-consciousness cognitions born of hearing, thinking, cultivation, realization, and retribution. Furthermore, there is one cognition, called the cognition of tathatā. What has been explained above are Mahāyāna cognitions. When the cognitions of the two gates of Hīnayāna and Mahāyāna above are designated by the Ekayāna, they belong to the Ekayāna. If according to the distinct teaching, there are ten cognitions, as explained below in the 'Chapter on Transcending the World'. The remaining meanings are as in the separate chapter.