俱舍論記 27.69

27.69

「義無礙解至皆得起故」者，釋第七、第八句。義無礙解，或十智攝、或六智攝。謂若諸法皆名為義，義無礙解則十智攝。《婆沙》有說八智為性，除盡、無生，以無礙解是見性故。若唯涅槃名為義者，義無礙解則六智攝，謂俗、法、類、滅、盡、無生。《婆沙》有說四智為性，除盡、無生，以無礙解是見性故。辨無礙解九智所攝，謂唯除滅，以緣言說定、慧、道故。《婆沙》有說七智，除盡、無生，以無礙解是見性故。此即出體。言依地者，此二通依一切地起，謂依欲界乃至有頂。言說唯在欲初定中。辨無礙解如何通九？辨無礙解於說及道，許隨緣一皆得起故，故通九地。

Regarding the passage from "Artha-pratisaṃvid" up to "because all may arise": this explains the seventh and eighth lines. Artha-pratisaṃvid is subsumed under either ten knowledges or six knowledges. That is, if all dharmas are called artha, then Artha-pratisaṃvid is subsumed under ten knowledges. In the Mahāvibhāṣā, some say eight knowledges constitute its nature, excluding kṣaya-jñāna and anutpāda-jñāna, because analytical knowledge is of the nature of view (dṛṣṭi). If only nirvāṇa is called artha, then Artha-pratisaṃvid is subsumed under six knowledges, namely saṃvṛti-jñāna, dharma-jñāna, anvaya-jñāna, nirodha-jñāna, kṣaya-jñāna, and anutpāda-jñāna. In the Mahāvibhāṣā, some say four knowledges constitute its nature, excluding kṣaya-jñāna and anutpāda-jñāna, because analytical knowledge is of the nature of view. Pratibhāna-pratisaṃvid is subsumed under nine knowledges, namely excluding only nirodha-jñāna, because it takes discourse and the paths of samādhi and prajñā as its object. In the Mahāvibhāṣā, some say seven knowledges, excluding kṣaya-jñāna and anutpāda-jñāna, because analytical knowledge is of the nature of view. This identifies their intrinsic nature. As for their supported stages: these two arise commonly based on all stages, from the kāma-dhātu up to the bhavāgra. Discourse exists only in the kāma-dhātu and the first dhyāna. How does Pratibhāna-pratisaṃvid extend across nine [stages]? Because Pratibhāna-pratisaṃvid is accepted as arising by taking either discourse or the path as its object, it therefore extends across all nine stages.