俱舍論疏 26.105

26.105

論「諸他心智至如應容有」，已下明決定相也。「謂唯能取欲、色界繫」，不知上故，在四禪故。「及非所繫」，知無漏心故，他相續中不自緣故。唯知現在，簡過、未也，唯緣有情現起心故。同類法分，知法分等心、心所法，簡知色等。「一實自相為所緣境」，一簡緣二、三等。實簡緣假，不緣假故。自相簡共相，不緣共相故。無漏他心雖作四行，唯緣一法。或可唯說有漏。空無相不相應，不與苦下滅下心相應故。盡無生不相應，彼息求故。為知他心，非知盡故。「不在見道」，無異心故。不在無間道，以斷障故，他心智不斷障故。「餘所不遮」者，除上決定，餘不遮也。「如應容有」者，顯非一切。已上明他心智行相。自下明盡、無生智行相。

The Śāstra states: "All knowledges of other minds... as is admissible in accordance with the circumstances." From here down clarifies their definitive characteristics. "That is to say, they are capable of apprehending only that which is bound to the desire and form realms," because they do not know [what belongs to] higher realms, and because they reside in the four dhyānas. "And that which is unbound," because they know anāsrava minds, and in the continuum of another, because they do not take themselves as an object. They know only the present, excluding the past and future, because they exclusively take as object the currently arisen minds of sentient beings. Being of the same category of phenomena, they know minds and mental factors belonging to the same category of phenomena, excluding the knowing of form and so forth. "A single real self-characteristic serves as the objective sphere": "a single" excludes taking two, three, or more as object; "real" excludes taking nominal entities as object, because they do not take nominal entities as object; "self-characteristic" excludes common characteristics, because they do not take common characteristics as object. Although an anāsrava knowledge of other minds produces four aspects, it takes only a single dharma as its object. Alternatively, it can be said that this refers only to the sāsrava. It is not associated with emptiness or the signless, because it is not associated with minds under [the contemplation of] suffering or cessation. It is not associated with [the knowledges of] exhaustion or non-arising, because those seek quiescence. Its purpose is to know other minds, not to know exhaustion. "It is not in the path of seeing," because there is no [deliberation directed toward] other minds. It is not in the uninterrupted path, because [that path] abandons obstacles, whereas the knowledge of other minds does not abandon obstacles. "What is not excluded of the rest" means: apart from the above definitive [restrictions], the rest are not excluded. "As is admissible in accordance with the circumstances" shows that it does not apply to all. The above clarified the aspects of the knowledge of other minds. From here down clarifies the aspects of the knowledges of exhaustion and non-arising.