大乘入道次第開決 1.104

1.104

即如來等盡無生智等者。等即等阿羅漢辟支。唯無學位所得智故。盡無生者即是盡智無生智也。釋此二智通別不同。若依俱舍通約四諦。謂此是苦集滅道我盡知斷證修。所得後智名為盡智。復於四諦起如是相。謂我已知斷證修更不知斷證修。所起後智名無生智。若依雜集。別依苦集因盡所得智名為盡智。謂此位中永斷集因令無有餘。所得之智名為盡故。果斷所得智名為無生智。由因盡故當來苦果必竟不生。所境之智名無生故。皆能照境窮其根源。故此二智名為覺也。

Regarding "namely, the knowledge of exhaustion and the knowledge of non-arising of the Tathāgata and others": "and others" includes the arhats and pratyekabuddhas, because this is knowledge obtained solely in the stage of no-more-learning. "Exhaustion and non-arising" refers to the knowledge of exhaustion and the knowledge of non-arising. Explanations of these two knowledges differ between the general and the specific. If based on the Kośa, they generally apply across the four noble truths: namely, "this is suffering, origin, cessation, and path; I have completely known, abandoned, realized, and cultivated them"—the subsequent knowledge obtained is called the knowledge of exhaustion; further, regarding the four noble truths, one produces the cognitive aspect: "I have already known, abandoned, realized, and cultivated them, and need no further knowing, abandoning, realizing, or cultivating"—the subsequent knowledge produced is called the knowledge of non-arising. If based on the Samuccaya, they specifically depend on: the knowledge obtained when the causes of suffering and origin are exhausted is called the knowledge of exhaustion—meaning that in this stage, the causes of origin are permanently abandoned without remainder, and because the obtained knowledge is termed "exhaustion"; the knowledge obtained through the abandonment of the fruit is called the knowledge of non-arising—because the causes are exhausted, future fruits of suffering will definitely never arise, and because the knowledge taking this as object is called "non-arising." Both are able to illuminate the object and fathom its roots and sources; therefore, these two knowledges are called "awakening."