大般涅槃經義記 7.267

7.267

下次明知他心之相，先問次辯。「菩薩修經，得他心智，異聲聞」等，總顯其異。下別顯之，別中初約凡心辯異，二乘別知，菩薩能頓，於中初問、次辯、後結。下約聖心，初舉次辯。「菩薩一念知須陀洹十六心別」，二乘不能，依《成實論》，亦約須陀十六聖心明知差別，與此少異，彼中乃就遲速辯異，菩薩之人欲知初心即能知之，餘心亦爾。緣覺之人欲知第三至第七心方乃知之。何故偏言欲知第三？第三心者是苦比忍，其他心通依上禪起，欲知他人無漏心時，還緣觀上無漏之心同地易知，於彼觀上無漏心中苦比為首，故偏言之。以何義故至第七心方乃知乎？第七心者是集比忍，緣覺欲知苦比忍心擬意觀察，彼心已謝起苦比智，緣覺尋觀追而不及，即於上界集上伺之。彼須陀洹已捨上苦，緣欲界集起集法忍及集法智，從比智後復緣上集，起集比忍及集比智。彼緣覺人由前集上伺求之力，集比忍生即便覺知，是故偏言至第七心方能知矣。聲聞之人欲知第三，次第急尋，至第十六道比智心方始得知。有此不同，「是為第二」是總結也。

Next, [the sūtra] explains the marks of knowing others' minds; first it questions and then it explains. The passage from "the bodhisattva cultivates the sūtra and attains the wisdom of knowing others' minds, differing from the śrāvakas" and so on generally demonstrates its difference. Below, it specifically demonstrates it. In the specific [explanation], it first distinguishes the difference in terms of ordinary persons' minds: the two vehicles know them separately, while the bodhisattva can know them suddenly. In this, there are first a question, next an explanation, and then a conclusion. Below, in terms of noble minds, it first raises [the point] and then explains it. "The bodhisattva in a single thought knows the distinction among the sixteen minds of a srotāpanna," whereas the two vehicles cannot. According to the *Tattvasiddhi-śāstra*, it also explains the difference in knowing with reference to the sixteen noble minds of a srotāpanna, with a slight variation from this [text]. There, it distinguishes the difference in terms of slowness and speed: when a bodhisattva wishes to know the initial mind, he is immediately able to know it, and the remaining minds are also like this. When a pratyekabuddha wishes to know the third mind, only when reaching the seventh mind does he then know it. Why does it specifically speak of wishing to know the third? The third mind is the consecutive forbearance regarding suffering (duḥkhe 'nvaya-jñāna-kṣānti); his supernormal power of knowing others' minds arises based on the higher dhyānas, so when he wishes to know another's uncontaminated mind, he turns back to observe the uncontaminated mind of the higher [realms], which belongs to the same ground and is easy to know; among those minds observing the uncontaminated [dharmas] of the higher [realms], the consecutive [forbearance] regarding suffering is the foremost, and therefore it is specifically mentioned. For what reason is it only upon reaching the seventh mind that he then knows it? The seventh mind is the consecutive forbearance regarding the origin [of suffering] (samudaye 'nvaya-jñāna-kṣānti). When the pratyekabuddha wishes to know the mind of consecutive forbearance regarding suffering, he directs his intent to observe it, but that mind has already ceased and the consecutive knowledge regarding suffering has arisen; the pratyekabuddha, pursuing his observation, cannot catch up with it, and immediately watches for it upon the origin of the higher realms. That srotāpanna has already abandoned the higher suffering, and by taking the origin of the desire realm as object, generates the dharma forbearance regarding the origin and the dharma knowledge regarding the origin; after the consecutive knowledge, he again takes the higher origin as object, generating the consecutive forbearance regarding the origin and the consecutive knowledge regarding the origin. That pratyekabuddha, by virtue of the power of his prior watching and seeking upon the origin, immediately becomes aware of it as soon as the consecutive forbearance regarding the origin arises. Therefore, it specifically says that only upon reaching the seventh mind is he able to know it. When a śrāvaka wishes to know the third, he urgently pursues it in sequence, and only when reaching the sixteenth mind, the consecutive knowledge regarding the path (mārge 'nvaya-jñāna), does he begin to know it. There is this difference. "This is the second" is the overall conclusion.