俱舍論記 26.27

26.27

「麟喻法分至第十五心」者，獨覺能知見道三念心，知初、二念已，更以五心修加行知第八心。以此但由下加行故，且據一相知此三念，餘十二念皆亦容作他心所緣。問：知第八心已，何故不更以五心為加行知第十四心？解云：欲知亦得。而不知者，見道位心總有二分：一法分、二類分。知初、二念是法分，知第八分是類分。既具知二，其心委歇故不更知。又解：欲知亦不得。初修加行知初二、念，第二復以五心為加行知第八心，至第三更修加行其力微劣，以五、六心為加行不能成也。又解：前心稍劣，五心加行即能得知；後心漸勝，以五、六心為其加行不能知也。又解：知初二、念已，意欲知彼第三苦類忍心五心加行，至加行滿乘知第八集類智心。以彼第三第八所緣，苦、集一物因果義分知時即易，雖不能知第三，能知第八。知第八已，更欲知彼第九滅法忍心，用五心為加行，不知第十四道法智心。以彼二心所緣各別，一緣有為、一緣無為，非是一物，知時即難故不能知。設用六心為其加行，亦不能知第十五心。有說：獨覺知初、二念，更十二念為加行知第十五心。又《正理》七十三「獨覺有四說，初兩說同此論。後二說言，有說麟喻知四剎那，謂初二心、第八、十四。此言應理。所以者何？許從知初、二念心已，唯隔五念知第八心。若復更修法分加行，經五念頃加行應成，何不許知第十四念？有餘亦說：知四剎那，謂初、二念，第十一、二（《正理》故違此論，印取第三）。」又《婆沙》九十九亦有四說，同《正理》，然無評家。

Regarding "The rhinoceros-like [pratyekabuddha] ... the dharma-category ... up to the fifteenth mind": a pratyekabuddha can know three mental moments of the path of seeing; having known the first and second moments, by further employing five moments of mind to cultivate preparatory practice, he knows the eighth mind. Because this is accomplished merely by inferior preparatory practice, this refers provisionally to one modality of knowing these three moments; the remaining twelve moments can also all become the objective domain of [the knowledge of] others' minds. Question: Having known the eighth mind, why does he not further employ five moments of mind as preparatory practice to know the fourteenth mind? The explanation is: he could if he wished to know it. That he does not know it is because the minds in the stage of the path of seeing have two divisions in total: first, the dharma division, and second, the subsequent division. Knowing the first and second moments is the dharma division; knowing the eighth division is the subsequent division. Having fully known both, his mind rests, and therefore he does not seek to know further. Another explanation: even if he wished to know it, he could not. Initially cultivating preparatory practice, he knows the first two moments; secondly, again employing five moments of mind as preparatory practice, he knows the eighth mind; when it comes to cultivating preparatory practice a third time, his power is weak and inferior, and employing five or six moments of mind as preparatory practice cannot accomplish it. Another explanation: the preceding minds are somewhat inferior, so a preparatory practice of five minds is sufficient to enable knowing them; the subsequent minds are progressively superior, so employing five or six minds as preparatory practice does not enable knowing them. Another explanation: having known the first two moments, his intention was to know the third mind, the receptivity to the subsequent knowledge of suffering, with five minds of preparatory practice; when preparatory practice was completed, he took advantage of it to know the eighth mind, the subsequent knowledge of origination. Because the objective domains of that third and eighth minds—suffering and origination—are of one substance divided by the meaning of cause and effect, when knowing them it is easy; thus, although he could not know the third, he could know the eighth. Having known the eighth, wishing further to know the ninth mind, the receptivity to the dharma knowledge of cessation, he employed five minds as preparatory practice, but could not know the fourteenth mind, the dharma knowledge of the path. Because the objective domains of those two minds are each distinct—one takes the conditioned as its objective domain, and one takes the unconditioned as its objective domain, not being of one substance—knowing them is difficult, and therefore he cannot know it. Even if he employed six minds as his preparatory practice, he still could not know the fifteenth mind. Some say: a pratyekabuddha knows the first two moments, and with a further twelve moments as preparatory practice, knows the fifteenth mind. Furthermore, Nyāyānusāra, fascicle 73, states: "Regarding pratyekabuddhas, there are four theories. The first two theories are the same as this treatise. The latter two theories state: Some say the rhinoceros-like knows four moments, namely the first two minds, the eighth, and the fourteenth. This statement is reasonable. Why is this so? It is accepted that after knowing the first two mental moments, separated by only five moments, he knows the eighth mind. If he were to further cultivate preparatory practice for the dharma division, after the passage of five moments the preparatory practice should be accomplished; why not accept that he knows the fourteenth moment? Others also say: he knows four moments, namely the first two moments, and the eleventh and twelfth (the Nyāyānusāra intentionally contradicts this treatise, approving and adopting the third theory)." Furthermore, the Mahāvibhāṣā, fascicle 99, also contains four theories, identical to the Nyāyānusāra, but without an arbiter's judgment.