Dharma · AI Companion

法智

dharma-jñāna

如实通达佛法义理的智慧AI-generated

Type AttainmentDifficulty IntermediateTruth-level span I · dependent arisingInitial AI estimate · evolves with use

A Contemporary ReadingAI-generated

What This Concept Is Talking About

In contemporary discussions, wisdom is often conflated with raw data processing, expertise, or psychological resilience. However, in the Tang translation of the *Avataṁsaka Sūtra* (*Dàfāngguǎng Fó Huáyán Jīng* 《大方廣佛華嚴經》, T0279), Dharma Wisdom (*fǎzhì* 法智) carries a precise, vast, and structurally rigorous meaning. It refers to the unobstructed, supreme wisdom born directly from a Bodhisattva’s progressive, experiential realizations across the stages of practice (*būmi* / *zhūdì* 諸地). It functions like a grand "Jeweled Banner" (*bǎochuáng* 寶幢)—elevated, luminous, and clearly visible—universally revealing every single dimension of the Buddhadharma to guide and benefit all sentient beings (*lìyì yīqiè zhòngshēng* 利益一切眾生).

To truly grasp Dharma Wisdom without diluting it into vague spiritual rhetoric, we must break down its four foundational layers as articulated in the canon:

1. The Source: "Born from Experiential Stages of Practice" (*Cóng xíng jìngjiè fǎzhì shēng* 從行境界法智生)

Dharma Wisdom is not an abstract intellectual philosophy, nor is it a sudden flash of insight detached from real-world engagement. The scripture emphasizes that Bodhisattvas cultivate along the "Path of Superior Wisdom across the Grounds" (*zhūdì shèngzhì dào* 諸地勝智道), entering and sequentially progressing through them (*rùzhù zhǎnzhuǎn cì xiūxí* 入住展轉次修習). Dharma Wisdom emerges organically *out of* these concrete realms of practice (*xíng jìngjiè* 行境界). Wisdom and practice are not separate—one’s lived practice provides the soil, and Dharma Wisdom is the natural blossom.

2. The Metaphor: The Jeweled Banner (*Bǎochuáng* 寶幢)

The sūtra specifically employs a one-to-one metaphor: Dharma Wisdom is *"like a jeweled banner, able to universally display all Buddhadharmas"* (猶如寶幢,能普顯示一切佛法). In ancient India and classical Buddhist cosmology, a jeweled banner possesses three non-negotiable characteristics: * High Prominence (高顯): It stands above noise, confusion, and low-lying fog, making it impossible to hide. * Directional Orientation (指引): It acts as a beacon for lost travelers, showing where safety and refuge lie. * Universal Display (普顯): Its intrinsic brilliance reflects light in all directions, illuminating every teaching without bias or omission. Thus, Dharma Wisdom is not a private, hidden realization kept in a cave; it is an open, radiant beacon that makes the entire landscape of truth visible to anyone seeking liberation.

3. The Unobstructed Function: Balancing Ultimate and Conventional Truths

How does Dharma Wisdom operate in action? The text describes it as seeing reality through the "Wisdom Eye without Obstruction" (*zhìhuìyǎn jiàn fǎ wú'ài* 智慧眼見法無礙). It allows the Bodhisattva to navigate two seemingly contradictory dimensions effortlessly: * **Ultimate Truth (*Shèngyì* 勝義) vs. Conventional Truth (*Shìsú* 世俗):** The Bodhisattva fully realizes that all phenomena are unborn (*fǎ wúshēng* 法無生), yet continuously turns the Wheel of Dharma (*cháng zhuǎn fǎlún* 常轉法輪) to rescue beings. * **Non-differentiation (*Wú chābié* 無差別) vs. Differential Teachings (*Chābié mén* 差別門):** The Bodhisattva knows that in ultimate reality, no intrinsic distinctions exist (*fǎ wú chābié* 法無差別), yet expounds countless distinct, tailored approaches (*shuō zhū chābié mén* 說諸差別門) to meet the unique conditioning of different individuals.

4. The Destination and Teleology: A Bridge to Omniscience (*Sarvajña*) for All Beings

Dharma Wisdom is never cultivated for self-serving enlightenment or personal peace. Its single fundamental motive is "to benefit all sentient beings" (*lìyì yīqiè zhòngshēng gù* 利益一切眾生故). Within the sūtra's architecture, this wisdom acts as a bridge (*zhì wéi qiáoliáng* 智為橋梁) leading toward *Sarvajña* (*sàpóruò* 薩婆若, All-Knowledge / Omniscience / 一切智). It bridges the gap between individual spiritual practice and the full, unhindered liberation of all living beings.


Walkthrough in Daily Life

To prevent this concept from remaining on the page, let us map Dharma Wisdom onto a modern scenario: A team leader or mentor navigating a complex corporate crisis involving severe conflict, burnout, and strategic uncertainty.

``` [1. Real-world Practice] ──> [2. Non-obstruction] ──> [3. Jeweled Banner] ──> [4. Altruistic Bridge] (Lived Experience) (Absolute vs. Relative) (Clear Beacon) (Collective Benefit) ```

Step 1: Emerging from Real-World Practice (*Xíng jìngjiè* 行境界)

* The Scenario: You are leading a cross-functional project. The platform crashes, key investors threaten to pull out, and team members are screaming at each other in a remote meeting. * The Mapping: A novice might panic; an intellectual philosopher might quote stoic texts without solving the issue. But someone developing Dharma Wisdom draws from *lived practice* (*xíng jìngjiè*). You don't retreat into theory. You sit directly in the discomfort, observing the emotional volatility, the technical breakdown, and your own physical tension without judgment. Your calm clarity arises from having walked through previous challenges step-by-step (*rùzhù zhǎnzhuǎn cì xiūxí*). * Where people mess up: Mistaking intellectual knowledge (reading 20 management books or Buddhist manuals) for Dharma Wisdom. Without passing through actual trial-by-fire scenarios, head-knowledge collapses the moment pressure escalates.

Step 2: Seeing "Non-Arising" while Tailoring Action (*Fǎ wúshēng* vs. *Chābié mén*)

* The Scenario: In the meeting, your lead engineer is paralyzed by anxiety, your product manager is aggressive and defensive, and your junior designer is completely silent and withdrawn. * The Mapping: * *Realizing "Unborn / Non-differentiation" (勝義/法無生):* Deep down, you perceive that "failure," "panic," and "blame" are not fixed, permanent entities. They are transient, conditioned phenomena without self-nature. Because you don't anchor onto the drama as an absolute identity, you remain entirely unshakeable. * *Applying "Differential Skillful Means" (世俗/說諸差別門):* Even though you know these emotions are empty of inherent existence, you do not invalidate them or brush them off with toxic positivity. Instead, you address each person according to their specific psychological capacity (*chābié mén*): you offer firm, structured task breakdowns to the anxious engineer, de-escalate the defensive product manager with calm, transparent boundary setting, and create a safe, low-pressure space for the junior designer to speak up. * Where people mess up: Falling into nihilism (saying "It's all empty anyway, why care?") or getting bogged down in micromanagement (getting swept up in emotional reactivity). True Dharma Wisdom holds ultimate emptiness and relative engagement simultaneously without collision.

Step 3: Functioning as the Jeweled Banner (*Bǎochuáng* 寶幢)

* The Scenario: Panic spreads through the company messaging channels; rumors of layoffs circulate. * The Mapping: Your presence and speech act as a "Jeweled Banner" (*bǎochuáng*). Because your wisdom is grounded and publicly visible, you don't hide information or play politics. You state the realities clearly, outline the recovery road map, and uphold a spirit of absolute clarity. People look at your composure and clear guidance and instantly regain their bearings. Your stance reveals the path forward for everyone (*pǔ xiǎnshì yīqiè fǎ*). * Where people mess up: Acting like a "billboard" rather than a "jeweled banner"—proclaiming ego-driven solutions or seeking admiration rather than providing high-standing, unbiased orientation for the collective good.

Step 4: Dedication to Altruistic Benefit (*Lìyì yīqiè zhòngshēng* 利益一切眾生)

* The Scenario: The crisis is successfully resolved, and senior executives offer you a massive bonus while suggesting you throw underperforming team members under the bus. * The Mapping: Because your wisdom's ultimate orientation is altruism, you refuse to turn your clarity into leverage for personal advancement. You use the outcome to secure resources, fair treatment, and growth opportunities for the entire team. The wisdom was cultivated not to prove your superiority, but to bridge everyone toward safety and freedom (*zhì wéi qiáoliáng*).


Why Contemporary People Need It

Contemporary life is defined by hyper-information, algorithmic fragmentation, and profound existential paralysis. We are richer in "data" than any generation in human history, yet poorer in "wisdom."

1. Transcending the "Information vs. Wisdom" Paradox

Modern society constantly mistakes data retrieval for insight. Large Language Models (LLMs) and search engines can summarize thousands of texts in seconds, simulating vast cognitive breadth. However, cognitive science and AI research explicitly acknowledge that current computational models rely on statistical pattern matching over symbolic tokens—they lack subjective, embodied experience (*qualia*), moral volition, or lived practice.

Neuroscience shows that human insight (*aha!* moments) and deep emotional regulation require real-time somatic integration and frontoparietal network coordination built through lived environmental feedback. Dharma Wisdom highlights precisely what AI lacks: **it grows only out of "realms of lived practice" (*xíng jìngjiè*)**. You cannot download Dharma Wisdom; it is forged through direct, embodied confrontation with reality and mind.

2. Curing "Egoic Burnout" through Altruistic Frameworks

Burnout in contemporary culture rarely stems from physical exhaustion alone; it stems from the heavy, suffocating burden of the self—protecting status, managing personal brands, and fear of failure. Dharma Wisdom recontextualizes human effort: when one's cognitive focus shifts from defending a fragile "I" to functioning as a public "Jeweled Banner" that clarifies truth and serves others (*lìyì zhòngshēng*), the psychological strain of self-preservation dissolves. Modern positive psychology echoes this in studies on *eudaimonic wellbeing*, showing that prosocial, self-transcendent goals significantly reduce stress response and cortisol spikes compared to self-focused goals.

3. Breaking Free from Cognitive Echo Chambers

Algorithms are designed to feed personal preferences, trapping individuals in narrow "differential" realities without a unifying foundation. Dharma Wisdom offers the ultimate cognitive agility: the capacity to see the underlying unity (*fǎ wú chābié*) while remaining exquisitely sensitive to diverse, context-dependent perspectives (*shuō zhū chābié mén*). It equips modern individuals to participate in polarized public discourse without taking dogmatic, ego-driven sides.


Common Misreadings and Clarifications

Misreading 1: Confusing the *Avataṁsaka* "Dharma Wisdom" (*Fǎzhì*) with Abhidharma "Dharma Knowledge" (*Dharmajñāna* / 法智)

* Clarification: In early Buddhist Abhidharma systems (such as the *Abhidharmakośa*), "Dharma Knowledge" (*fǎzhì* / *dharmajñāna*) has a technical, specialized definition: it refers to direct, non-conceptual insight into the Four Noble Truths specifically regarding the Desire Realm (contrasted with "Subsequent Knowledge" / *lèizhì* / *anvayajñāna*, which applies to the Form and Formless Realms). * However, in the *Avataṁsaka Sūtra* text presented here, Dharma Wisdom (*fǎzhì*) is a broad, Mahāyāna Bodhisattva concept. It denotes the radiant, unobstructed wisdom born of the Bodhisattva stages that manifests all teachings like a Jeweled Banner for universal salvation. One must not narrow the *Avataṁsaka*’s expansive Mahāyāna concept down to the formal Abhidharmic classification.

Misreading 2: Viewing Dharma Wisdom as an Instant, Effortless Epiphany

* Clarification: Popular modern spiritual trends often idealize "spontaneous awakening" while dismissing structured discipline. The text explicitly refutes this by situating Dharma Wisdom within the *Path of Superior Wisdom across the Grounds* (*zhūdì shèngzhì dào*), mandating that one must "enter, abide, and sequentially cultivate" (*rùzhù zhǎnzhuǎn cì xiūxí*). It is an emergent property of prolonged, rigorous practice, not a cheap shortcut.

Misreading 3: Equating "Law/Phenomena" (*Fǎ* 法) with Mere Physical Laws or Secular Rules

* Clarification: Some modern interpretations try to reduce "Dharma Wisdom" to mean "being smart about physics" or "understanding business law." In canonical usage, *Fǎ* (Dharma / *Dharma*) encompasses both the ultimate nature of reality (the Truth revealed by the Buddha) and all conditioned/unconditioned phenomena. Dharma Wisdom is specifically the capacity to see all reality clearly through the lens of liberation, not mere technical or worldly cleverly-applied skill.

Misreading 4: Claiming Cognitive Science or AI "Proves" Dharma Wisdom

* Clarification: While modern neuroscience demonstrates the neuroplastic benefits of mindfulness, and AI offers analogies for complex systems, scientific research does not "prove" or equal Dharma Wisdom. Science operates within empirical, quantitative observation of physical correlates. Dharma Wisdom involves the transformation of consciousness, transcendent realization of non-arising (*fǎ wúshēng*), and the boundless altruistic vow of the Bodhisattva path—dimensions that extend beyond current empirical methodologies and remain open philosophical questions. Science offers helpful metaphors, but it should not be conflated with spiritual realization.

Canonical EntryAI-generated

一、定义与核心要义

在唐译《大方广佛华严经》(《大方廣佛華嚴經(八十華嚴)》)中,「法智」是菩萨在修行诸地进程中,依凭具体修行境界的实践而产生的一种无上智慧。其核心要义在于能够全面、普遍地彰显和开示一切佛法。经中将其比喻为「宝幢」,象征其具有高显、引导的特质,是引领众生通往佛法真理的重要指引。此智慧的生起不以自我解脱为终点,而是以利益一切众生为根本目的,展现了智慧与利他愿行的紧密结合。

二、主要阐述

根据《华严经》的论述,法智的内涵与实践可从以下几个维度进行深入阐述:

首先,在法智的成就与譬喻方面,经中指出有「百万亿菩萨,成就法智」。这表明法智是菩萨群体广泛成就的深妙智慧。经文使用「宝幢」这一具象的比喻来形容法智,称其「犹如宝幢,能普显示一切佛法」。宝幢在佛教中具有高耸、庄严、指引方向的象征意义,以此比喻法智,意在彰显其能够在世间高高树立,普照并开显一切佛法的无碍功能。

其次,在法智的产生途径与修习脉络方面,法智并非凭空而得,而是深植于菩萨诸地修行的具体实践之中。经文将其置于「诸地胜智道」的修学进程中,强调菩萨应当「入住展转次修习」,在循序渐进的修行中,随着实践的深入,「从行境界法智生」。这说明法智是菩萨在具体的修行境界与行持中逐步孕育并产生的。而菩萨修持并生起法智的根本出发点与归宿,完全是为了「利益一切众生故」,体现了悲智双运的菩萨道精神。

再者,法智与诸法无碍的境界息息相关。虽然在部分论述中未直接出现「法智」这一具体字眼,但其所描述的「以智慧眼见法无碍」的境界,与法智的特质高度契合。菩萨在修行中「于一境门生一切智,观十力地以智修学,智为桥梁至萨婆若」,并且能够「善入诸地知种种义,一一法门悉得明了」。在这种智慧的照见下,菩萨能够圆融地处理胜义与世俗的关系:虽然在根本上了知「法无生」,却能「常转法轮」以度化众生;虽然了知「法无差别」,却能「说诸差别门」以因材施教。这种在无生中显现生、在无差别中宣说差别的妙用,正是法智及相关智慧在圆融世俗与胜义时无碍境界的具体体现。

三、不同部类与译本的表述差异

在本经(唐译《华严经》《大方廣佛華嚴經(八十華嚴)》)的语境中,对于与「法智」相关的智慧概念,存在多种不同的术语表述与译名: 1. 法智:直接用于描述菩萨成就的、如宝幢般普显一切佛法的智慧,以及从修行境界中产生的智慧。 2. 萨婆若:此为梵语 Sarvajña 的音译,指代「一切智」。经中将「智」视为通往「萨婆若」的桥梁,显示了法智等智慧与最终圆满一切智之间的递进关系。 3. 智慧眼:用于描述菩萨「见法无碍」的特殊照见能力。 4. 一切智:与「萨婆若」同义,指在一境门中生起的圆满智慧。 5. 诸地胜智道:指菩萨在十地修行中所依循的、能生起法智的殊胜智慧路径。 这些不同的术语在经中交相辉映,从音译、意译、譬喻等多个维度,丰富了对法智及其关联智慧层面的描述。

四、与相关概念的关系

在《华严经》的体系中,法智与以下几个概念存在着密不可分的内在联系: 1. 与「诸地胜智道」的关系:诸地胜智道是法智产生的温床与路径。菩萨必须在诸地中「入住展转次修习」,才能「从行境界法智生」。 2. 与「萨婆若(一切智)」的关系:法智及相关智慧是通往萨婆若的桥梁。经中明确指出「智为桥梁至萨婆若」,表明菩萨通过修学十力地等智慧,最终导向无上的一切智境界。 3. 与「智慧眼」的关系:智慧眼是法智在观照诸法时的具体表现形式。菩萨凭借智慧眼,得以「见法无碍」,从而明了「法无生」与「法无差别」的深奥义理。 4. 与「利他愿行」的关系:法智的产生与运用,始终以「利益一切众生」为核心导向。智慧的无碍妙用(如「常转法轮」、「说诸差别门」)皆是为了适应众生的不同根基而设。

五、代表性原文引用

1. 关于法智的成就与宝幢之喻:「百万亿菩萨,成就法智……犹如宝幢,能普显示一切佛法。」 2. 关于法智的修习与产生:「诸地胜智道,入住展转次修习,从行境界法智生,利益一切众生故。」 3. 关于智慧无碍与萨婆若的关系:「以智慧眼见法无碍……于一境门生一切智,观十力地以智修学,智为桥梁至萨婆若……善入诸地知种种义,一一法门悉得明了……法无生而常转法轮,法无差别而说诸差别门。」

By SutraAI-generated

大方廣佛華嚴經(八十華嚴)T0279 · 華嚴部

《大方廣佛華嚴經(八十華嚴)》中「法智」一詞出現於兩處語境,一為菩薩功德之成就相,一為諸地修行之所生果,兩者互為表裏,構成該經論述此概念的基本框架。

其一,法智為菩薩所成就之功德,以寶幢為喻,具有「普顯示」之功能。經云:「百萬億菩薩,成就法智,猶如寶幢,能普顯示一切佛法。」 此處法智並非僅屬自證之智,而是以「顯示」為核心義——猶如寶幢高懸,四方皆見,法智能將一切佛法普遍開顯於眾生之前。值得注意的是,此句置於一長段列舉百萬億菩薩、天龍八部及諸天恭敬供養的敘事之中,法智之成就與「成就一切法門」「悉示現如來境界」並列,顯示其為菩薩無量功德之一端,且與「示現」一義密切相關:成就法智即能普示佛法,普示佛法即能令無量眾生起信、斷慢、歡喜、瞻仰。換言之,此經以「顯示—利益」為法智之作用方向,而非以「斷惑—證真」為其主要面向。

其二,法智為諸地修行過程中自然生起之智,其生起條件為「行境界」。經云:「應說諸地勝智道,入住展轉次修習,從行境界法智生,利益一切眾生故。」 此偈出自十地品之序偈,上下文為:佛子承佛神力而開演法王最勝藏,說諸地廣智勝妙行;若為善逝力所加,則得法寶入心、諸地無垢次第圓滿、具如來十種力。在此脈絡中,「法智」之生起有三重限定:(一)所依為「行境界」,即菩薩於諸地中實際修行之境,非憑空而得;(二)其過程為「入住展轉次修習」,是次第漸修而非頓得;(三)其目的為「利益一切眾生」,非為自了。此與前段「能普顯示一切佛法」之義相呼應——法智從行境生,生已則能利益眾生、顯示佛法,形成「修行→生智→利他」之完整鏈條。

就術語形式而言,本經徑用「法智」二字,未加任何限定語或異名,與「一切法門」「諸地廣智」「勝智道」「如來十種力」等並置使用。經中未以「般若」「薩婆若」「一切種智」等他詞替代法智,亦未對法智作進一步的品類開合(如後世論書中或分法智、類智、世俗智等),而是將之置於菩薩功德敘事與十地修行偈頌中,以喻(寶幢)與因(行境界)兩端點出其內涵。此為本經論述法智之獨特方式:不立定義,不設品目,而以敘事場景與修行次第顯示其義。

大智度論T1509 · 釋經論部

《大智度論》於十智框架中界定「法智」:「法智者,知欲界五眾無常、苦、空、無我,知諸法因緣和合生,所謂無明因緣諸行,乃至生因緣老死。」 此即法智之核心所緣——欲界五眾之四行相(無常、苦、空、無我)及十二因緣之流轉。論中引佛為須尸摩梵志所說「先用法智分別諸法,後用涅槃智」,標明法智在觀行次第中居先,為分別諸法之基礎,而後方以涅槃智證滅。

論中將法智與比智對舉以明其分際:法智緣欲界五眾,比智則「知現在五受眾無常、苦、空、無我,過去、未來及色、無色界中五受眾無常、苦、空、無我亦如是」,並以「見現在火熱能燒,以此比知過去、未來及餘國火」為喻,顯示比智乃由現前推比三世、三界之同類觀照。 法智限於欲界現法,比智通三世三界,二者所緣廣狹有別。

十智之中,法智之外復列他心智、世智等。他心智「知他眾生心心數法」,論中解釋以心為主故但名知他心,說心即攝心數法。世智則「名為假智」,聖人於實法中知,凡夫人但於假名中知,如「棟梁椽壁名為屋,但知是事,不知實義」。 法智屬聖者觀智,與世智之假名知形成對照。

論中另設「如實智」一層,超出三藏十智之外。有人問三藏中但有十智、此中何以有如實智,答曰「是故名大乘!大法能受小法,小不能受大」。 如實智之相為「能知諸法實相,所謂如、法性、實際」,且「唯是諸佛所得」,以煩惱未盡者猶有無明,不能知如實;二乘及大菩薩「習未盡故,不能遍知一切法、一切種」。 然論中開二種分別:遍滿具足者唯佛,未具足者二乘及大菩薩共有。以闇室然燈為喻——初燈已除一分闇,後燈明增更除第二分闇,「不得言初燈無照」,故不得言二乘及菩薩智慧非如實智,但非「遍如實智」。

術語方面,本論以「五眾」稱五蘊(「知欲界五眾無常」),比智處則用「五受眾」;心心所法稱「心心數法」;世智別稱「假智」。 此皆本論特有之用詞形式。

阿毘達磨俱舍論T1558 · 毘曇部

《阿毘達磨俱舍論》以「法智」為十智之一,屬無漏智,與類智並列,構成無漏智的兩大類別。論中明言:「智有十種攝一切智」,其中「有漏稱世俗,無漏名法類」,法智即無漏智中專緣欲界四聖諦者,類智則緣上界(色、無色界)四聖諦,二者「如次欲上界,苦等諦為境」。法智之名由來,論釋為「最初證知諸法真理故名法智」,類智則「此後境智與前相似故得類名,以後隨前而證境故」。

在見道十六心現觀中,法智居於核心起始位:從世第一善根無間,緣欲界苦聖諦生苦法智忍,「此忍無間即緣欲苦有法智生,名苦法智」;其後依次於集、滅、道三諦各生法智忍與法智,合為八心,再配以類智忍、類智八心,共成十六心聖諦現觀。苦法智忍位即「入正性離生」「入正性決定」,得聖者名、捨異生性,法智緊隨其後為最初無漏證智。

就斷惑功能言,法智「全能對治欲上界法」,論以「對治故立法類智」為十智開合七緣之一。修道位中,滅道法智「兼能對治上界修斷」,理由是「欲之滅道勝上界故,已除自怨能兼他故」;相對地,「類智無能治欲」。與九遍知果相配時,「法智果三,謂法智力能斷三界修所斷故,得後三果」;「法智品果六,謂即是前法智、法忍所得六果」,品言通攝智與忍。

行相與所緣方面,「法智及類智,行相俱十六」,即具足四諦各四行相。法智能緣九智為境,唯除類智;類智緣九智唯除法智。他心智中法類品不互相知:「法智攝諸他心智不知類品,類智所攝諸他心智不知法品,由法類智以欲上界全分對治為所緣故」。十智相攝中,法智「攝一全七少分」。

所依地與現身方面,法智依四根本靜慮及未至、中間共六地,「法智但依欲界現起」,餘八智則通三界身現起。等至相生中,「類智無間能生無色,法智不然,依緣下故」,即法智因所緣在欲界(下),不能無間引生無色界定。修道各位中,斷欲修斷無間道與解脫道皆有「法智隨應現修」,斷上七地時則有「滅道法智隨應現修」。

總之,本論中法智的定位極為明確:它是無漏智中最初證真諦者、專以欲界四諦為境、兼治上界修斷、唯依欲界身現起、與類智互不相緣亦不相生,構成見道十六心之前八心主體及修道斷惑的核心智用。

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