俱舍論疏 26.23

26.23

論「勝心有三至勝位者心」，明不能知三緣心也，唯知等、劣故。《正理》云「然他心智，及所知境、根、地既殊，知亦有異。所智有漏心、心所法，曾、未曾得各有十五，謂欲、四靜慮各下、中、上根，能知但除欲界三品，曾、未曾得各有十二。所知無漏及彼能知皆除欲三，各有十二。且諸有漏曾、未曾得，下根所攝他心智生，隨其所應，能知下地三根心品；自地下根中品，亦知自地中品；上品總了自、下地三。無漏下根他心智起，唯知自地、下地下根，中亦知中，上兼知上。何緣有漏、無漏智生，知下地心多少有異？有漏三品可一身成，無漏隨根立聖者別，尚無有一成二品根，況有成三，故有差別。如何說一補特伽羅成九品道，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。或諸種性各有九品，成一九品必不成餘，故前後言無相違失。故依上地起下根心，有上根心依下地起，地、根互勝必不相知。地位、位根相對亦爾。」《婆沙論》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（已上論文）。」

Regarding the verse-text, 'There are three kinds of superior minds ... the mind of one in a superior state': this explains the inability to know the minds of the three conditions, for it knows only equal and inferior minds. The Nyāyānusāra says: 'However, because the knowledge of others' minds, its known objects, the faculties, and the stages are distinct, its knowing also differs. For the contaminated mind and mental factors that are known, there are fifteen each for the previously attained and the not previously attained, namely the lower, middle, and higher faculties across the desire realm and the four dhyānas; the knowing mind excludes only the three grades of the desire realm, having twelve each for the previously attained and not previously attained. For the uncontaminated that is known and that which knows it, both exclude the three of desire, each having twelve. Now, when the knowledge of others' minds subsumed by the lower faculty arises, whether previously attained or not previously attained, it can know, according to its scope, the mental categories of the three faculties of a lower stage; of its own stage's lower and middle faculties, it also knows its own stage's middle faculty; the higher faculty fully comprehends the three of its own and lower stages. When the uncontaminated knowledge of others' minds of the lower faculty arises, it knows only the lower faculty of its own stage and of lower stages; the middle also knows the middle, and the higher additionally knows the higher. For what reason is there a difference in how many minds of lower stages are known when contaminated and uncontaminated knowledges arise? The three grades of contaminated [faculties] can be accomplished in a single person; the uncontaminated establishes distinctions among noble persons according to their faculties, and there is not even one who accomplishes two grades of faculties, let alone three—hence there is a difference. How is it said that a single person (pudgala) accomplishes the nine grades of the path and abandons nine grades of defilement? This difference in the path is not due to a difference in faculties. Because the causes gradually develop, the subsequent paths progressively increase, and sequentially cause the abandonment of many grades of defilements. Alternatively, each lineage has nine grades, and accomplishing one of the nine grades necessarily precludes accomplishing the others; hence the earlier and later statements do not contradict each other. Therefore, when a lower-faculty mind arises based on a higher stage, or a higher-faculty mind arises based on a lower stage, where stage and faculty are mutually superior, they certainly cannot know each other. The same applies to the relative opposition of stage and state, or state and faculty.' The Vibhāṣā says: 'Question: How many kinds of minds and mental factors produced through supernatural knowledge (abhijñāphala) of the desire realm and the four dhyānas can the knowledge of others' minds of the first dhyāna know? Some say: It can know four kinds. Why? Because all are subsumed under the desire realm. Others say: It can only know what is produced through supernatural knowledge of the first dhyāna, and not the other three. Why? Just as it does not know the cause, so it is with the fruit.' The Vibhāṣā also says: 'Question: A knowledge of which stage can know the minds and mental factors of the dhyānāntara (intermediate dhyāna)? Some say: The superior knowledge of the first dhyāna can know them. Others say: The inferior knowledge of the second dhyāna can know them. Evaluation: 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 stage' (thus ends the treatise text).