大般涅槃經疏 22.4

22.4

「復次」下，二明知宿命，又二：初正明宿命、次念過去。簡異準前可知，略不具說也。「復次云何」下，三重釋他心，又二：先橫知六道、次竪知十六心。此文明十六，扶順數義。論云「見道無量心，此心疾利，名無間心。」《成論》云「聲聞欲知第三心，乃見十六心。緣覺欲知第三心，乃見第七心。唯菩薩能備知。」小乘根鈍欲知第三心來去，併欲知後諸心，比欲知已至第十六心。中乘人小利，欲知第三心去得知第七心。菩薩不爾，併知逐之，無有一心而不知者。此乃是三乘共義，而有三人不同而同。此十六心非今經意。前知六道是知有邊，次十六心是知無邊，以非有非無中道之體能知有無。

From "Furthermore" below, the second part explains knowing past lives, which also has two parts: first, directly explaining past lives, and next, recollecting the past. The distinctions are to be understood based on what came before, so they will not be fully stated here in brief. From "Furthermore, how..." below, the third part re-explains [knowing] the minds of others, which also has two parts: first, horizontally knowing the six destinies, and next, vertically knowing the sixteen moments of mind. This text explains the sixteen, which conforms to the Abhidharma definition. The treatise says: "In the path of seeing, there are immeasurable moments of mind; this mind is swift and sharp, and is termed the mind of immediate succession." The *Satyasiddhi-śāstra* says: "When a śrāvaka wishes to know the third moment of mind, he only sees the sixteenth moment of mind. When a pratyekabuddha wishes to know the third moment of mind, he only sees the seventh moment of mind. Only a bodhisattva is able to know them completely." Those of the small vehicle have dull faculties; wishing to know the coming and going of the third moment of mind, and also wishing to know the subsequent moments of mind, by the time they wish to know it, it has already reached the sixteenth moment of mind. A person of the intermediate vehicle has slightly sharper faculties; wishing to know the passing of the third moment of mind, they succeed in knowing the seventh moment of mind. The bodhisattva is not like this: knowing and following them comprehensively, there is not a single moment of mind that he does not know. This is a shared doctrine among the three vehicles, in which three kinds of persons differ yet are the same. These sixteen moments of mind are not the meaning of the present sūtra. The previous knowing of the six destinies is knowing the extreme of existence; the subsequent sixteen moments of mind are knowing the extreme of non-existence. Through the essence of the middle way, which is neither existent nor non-existent, one is able to know both existence and non-existence.