俱舍論記 26.21

26.21

「地謂下地智不知上地心」者，別釋。既下地智不知上心，義准能知自地、下地。一切下地智不知上地心，若知自、下即有差別。故《婆沙》九十九云「曾得有漏心、心所法有十五種，是他心智所應取境。謂欲界及四靜慮各有下、中、上三品心、心所法。曾得有漏他心智有十二，謂四靜慮各有下、中、上三品他心智。此中初靜慮曾得有漏他心智下品者，能知欲界三品，及初靜慮下品曾得有漏心心所法。中品者，能知欲界三品，及初靜慮下、中二品。曾得有漏心、心所法上品者，能知欲界，及初靜慮各三品曾得有漏心、心所法。如是展轉乃至第四靜慮曾得有漏上品他心智，能知欲界，及四靜慮各三品曾得有漏心、心所法。如曾得有漏十二種他心智，知十五種曾得有漏心、心所法。未曾得有漏十二種他心智，知十五種未曾得有漏心、心所法亦爾。無漏心、心所法有十二種，是他心智所應取境。無漏他心智亦有十二種，謂四靜慮各有三品。此中第二靜慮無漏他心智下品者，能知初靜慮，及第二靜慮各唯下品無漏心、心所法。中品者，能知初靜慮，及第二靜慮各下、中二品無漏心、心所法。上品者，能知初靜慮，及第二靜慮各三品無漏心、心所法。如是展轉乃至第四靜慮上品無漏他心智，能知四靜慮各三品無漏心、心所法。問：何故上地下、中品有漏他心智，俱能知下地三品有漏心、心所法。上地下、中品無漏他心智，不知下地中、上品無漏心、心所法耶？答：有漏、無漏心、心所法建立各異。謂有漏心、心所法依相續建立，有一身相續中成就三品有漏心、心所法。無漏心、心所法依根品建立，無一身相續中成就二品無漏心、心所法，況有成就三者。建立既別，故知有異。」又《正理》七十三云「如何說一補特伽羅成就九品道斷九品惑？此道差別，非根有異。由因漸長，後道轉增，如次能令多品惑斷。或諸種姓各有九品，成一九品必不成餘。故前後言無相違過。」又《婆沙》云「問：初靜慮他心智，於欲界四靜慮通果心、心所法能知幾種？有作是說：能知四種。所以者何？一切皆是欲界攝故。復有說者，唯能知初靜慮通果，不知餘三。所以者何？如不知因，果亦爾故。」又《婆沙》云「問：靜慮中間心、心所法，何地智能知耶？有作是說：初靜慮上品智能知。復有說者，第二靜慮下品智能知。評曰：應作是說，初靜慮三品智皆能知。所以者何？一地攝故（解云：且說初定，以實二定等亦能知）。」又《婆沙》云「如來曾得有漏心、心所法，佛欲令他知者即知。」廣如彼說。

"'Ground' means that the knowledge of a lower ground does not know the mind of a higher ground": this explains specifically. Since the knowledge of a lower ground does not know the mind of a higher [ground], it follows by implication that it can know its own ground and lower grounds. All knowledges of lower grounds do not know the minds of higher grounds; but when knowing their own and lower grounds, there are distinctions. Thus the Mahāvibhāṣā, fascicle 99, says: "Previously acquired defiled mental states and mental factors are of fifteen kinds that are the appropriate objects to be grasped by the knowledge of another's mind: namely, the desire realm and the four dhyānas each have low, middling, and superior grades of mental states and mental factors. There are twelve previously acquired defiled knowledges of another's mind: namely, the four dhyānas each have low, middling, and superior grades of the knowledge of another's mind. Herein, the low-grade previously acquired defiled knowledge of another's mind of the first dhyāna can know the three grades of the desire realm and the low-grade previously acquired defiled mental states and mental factors of the first dhyāna. The middling grade can know the three grades of the desire realm and the low and middling grades of the first dhyāna. The superior grade of previously acquired defiled mental states and mental factors can know the three grades of the desire realm and each of the three grades of previously acquired defiled mental states and mental factors of the first dhyāna. Progressing in this manner up to the superior grade of previously acquired defiled knowledge of another's mind of the fourth dhyāna, it can know the three grades of the desire realm and each of the three grades of previously acquired defiled mental states and mental factors of the four dhyānas. Just as the twelve kinds of previously acquired defiled knowledges of another's mind know the fifteen kinds of previously acquired defiled mental states and mental factors, the twelve kinds of not-previously-acquired defiled knowledges of another's mind knowing the fifteen kinds of not-previously-acquired defiled mental states and mental factors are likewise. Uncontaminated mental states and mental factors are of twelve kinds that are the appropriate objects to be grasped by the knowledge of another's mind. Uncontaminated knowledges of another's mind are also of twelve kinds: namely, the four dhyānas each have three grades. Herein, the low-grade uncontaminated knowledge of another's mind of the second dhyāna can know only the low-grade uncontaminated mental states and mental factors of the first dhyāna and the second dhyāna. The middling grade can know the low and middling grades of uncontaminated mental states and mental factors of the first dhyāna and the second dhyāna. The superior grade can know all three grades of uncontaminated mental states and mental factors of the first dhyāna and the second dhyāna. Progressing in this manner up to the superior grade of uncontaminated knowledge of another's mind of the fourth dhyāna, it can know all three grades of uncontaminated mental states and mental factors of each of the four dhyānas. Question: For what reason can both the low and middling grades of defiled knowledge of another's mind of a higher ground know the three grades of defiled mental states and mental factors of a lower ground, whereas the low and middling grades of uncontaminated knowledge of another's mind of a higher ground cannot know the middling and superior grades of uncontaminated mental states and mental factors of a lower ground? Answer: Defiled and uncontaminated mental states and mental factors are established differently. Defiled mental states and mental factors are established based on the continuum: within the continuum of a single person, one possesses the three grades of defiled mental states and mental factors. Uncontaminated mental states and mental factors are established based on the grade of faculties: within the continuum of a single person, one does not possess two grades of uncontaminated mental states and mental factors, let alone possessing all three. Since their establishment is different, what they know differs accordingly." Furthermore, the Nyāyānusāra, fascicle 73, says: "How can it be said that a single pudgala achieves the nine-grade path to sever the nine grades of afflictions? This distinction in the path is not a difference in faculties. Because the causes gradually mature, subsequent paths progressively increase, and sequentially they cause the severing of many grades of afflictions. Alternatively, each spiritual disposition has nine grades; possessing one set of nine grades necessarily precludes possessing the others. Therefore, the earlier and later statements do not contradict each other." Furthermore, the Mahāvibhāṣā says: "Question: Regarding the fruition-of-mastery mental states and mental factors of the four dhyānas in the desire realm, how many kinds can the knowledge of another's mind of the first dhyāna know? Some say: It can know four kinds. Why? Because they are all subsumed under the desire realm. Others say: It can only know the fruition-of-mastery of the first dhyāna, not the other three. Why? Just as it does not know the cause, so it is with the fruit." Furthermore, the Mahāvibhāṣā says: "Question: Which ground's knowledge can know the mental states and mental factors of the intermediate dhyāna? Some say: The superior knowledge of the first dhyāna can know them. Others say: The low knowledge of the second dhyāna can know them. The evaluation states: It should be said that all three grades of knowledge of the first dhyāna can know them. Why? Because they are subsumed under the same ground (explanation: this temporarily speaks of the first dhyāna; in reality, the second dhyāna and so on can also know them)." Furthermore, the Mahāvibhāṣā says: "Regarding the previously acquired defiled mental states and mental factors of the Tathāgata, whenever the Buddha wishes for another to know them, they know them immediately." This is explained extensively as in that text.