大般涅槃經集解 49.42

49.42

案僧亮曰：須陀洹十六心者，三諦由滅見也，昔見滅未徹，三諦不明。既已見滅，遍四諦起念現前，其心甚遠，是果十六心也。寶亮曰：下去次明他心通。知須陀洹初心，次第至十六心者，聲聞人欲知初心，捉法不能得。若利根者，要至第七心方知；若鈍根者，至第十六心方知。菩薩不爾，十六心一一次第差別盡知也。

Sengliang states: Regarding the sixteen mind-moments of the srotāpanna, the three truths are seen by way of cessation; formerly, seeing cessation was not thorough, and the three truths were unclear. Once cessation has been seen, thoughts arise and appear before one universally across the four truths; their mind is very far-reaching—these are the fruit's sixteen mind-moments. Baoliang states: Continuing below, next is clarified the knowledge of others' minds. Regarding knowing the initial mind-moment of the srotāpanna progressively up to the sixteenth mind-moment: when a śrāvaka wishes to know the initial mind-moment, grasping at dharmas they cannot attain it. If of sharp faculties, they must reach the seventh mind-moment before knowing it; if of dull faculties, they must reach the sixteenth mind-moment before knowing it. Bodhisattvas are not like this: they completely know each of the sixteen mind-moments in their progressive distinctions.