仁王般若經疏 1.27

1.27

As for the "ten knowledges of those beyond training": the dharma-knowledge and inductive knowledge of the four truths, conventional knowledge, knowledge of other minds, and the knowledges of destruction and non-arising; only those of this fourth fruit possess them completely. As for the "eight knowledges of trainees": these belong to anāgāmins, who, excluding [the knowledges of] destruction and non-arising, possess the remaining eight knowledges. Speaking of the "six knowledges of trainees": this refers to the two persons, the srotāpanna and the sakṛdāgāmin, who exclude destruction and non-arising because these belong to those beyond training; exclude knowledge of other minds because they have not yet attained the fundamental dhyāna; and exclude conventional knowledge because it was previously possessed and not newly attained. It can also be that the srotāpanna possesses six knowledges because conventional knowledge is not a knowledge that severs fetters for a srotāpanna, and is thus excluded. As for the "three faculties": first, the faculty of not-yet-knowing, in the path of seeing, because it has not yet made repeated definitive judgments; second, the faculty of having known, in the path of cultivation, because it makes repeated definitive judgments; third, the faculty of the one with knowledge, in the path beyond training, because one no longer seeks superior knowledge. Tripiṭaka masters say: first, the nature faculty, originally an ordinary person; second, the faculty of leading and taking, from the ten faiths to the ten stages; third, the fruit-attainment faculty, the buddha stage. If relying on the Pañcaviṃśatisāhasrikā-sūtra and its treatise: the faculty of one who has not known but desires to know, in the path of seeing, combines the nine undefiled faculties to make up the substance of the faculty of one who has not known but desires to know; second, the faculty of knowing, in the path of cultivation, enhances the nine faculties to make up the substance of the faculty of knowing; third, the faculty of one who has known, in the path beyond training, enhances the nine faculties to make up the substance of the faculty of one who has known. As for the "sixteen mental practices": if fully stated according to the sūtra text, it should say the sixteen minds and sixteen practices, but the sūtra compiler was skillful. A single phrase "sixteen mental practices" encompasses both phenomena. As for the sixteen minds, according to the Hīnayāna, they are: the patience with the dharma of suffering, the knowledge of the dharma of suffering, the inductive patience with suffering, the inductive knowledge of suffering; the patience with the dharma of origination, the knowledge of the dharma of origination, the inductive patience with origination, the inductive knowledge of origination; the patience with the dharma of cessation, the knowledge of the dharma of cessation, the inductive patience with cessation, the inductive knowledge of cessation; the patience with the dharma of the path, the knowledge of the dharma of the path, the inductive patience with the path, the inductive knowledge of the path—these constitute the sixteen minds. As for the sixteen practices: there are four practices under each of the four truths: suffering, emptiness, impermanence, non-self; cause, origination, condition, arising; cessation, extinction, excellence, renunciation; path, correctness, trace, vehicle—also called the sixteen truths. Another explanation: it can also be the sixteen minds that sever the delusions of the path of seeing, namely the eight patiences and eight knowledges. If relying on the sixteen minds presented by the Tripiṭaka master: the thirty minds are combined into four; there are ten upon ascending the stages; the vajra-like mind; and the buddha stage—combining to make sixteen.