俱舍論疏 26.45

26.45

論「五加行故至立他心智名」，第五建立他心智也。《正理論》更引脇尊者釋「引此智生，要先知心，後方知所。從初但立他心智名。引此智時修何加行？先應觀察色之顯、形。所樂言音表心差別，謂彼行者初修業時，為欲審知他心差別，先審觀察自身顯、形，所樂言音因何有別？遂知顯等差別由心。次復審觀他身顯等，亦由心異有差別生。由此後時離欲身念，調柔清淨引勝定生，依定發生有威德智，此智真實照見他心，如明珠中種種色縷差別之相了然可得，是名修世俗他心智加行。若修無漏他心智時，以觀非常等苦智為加行，此加行位通緣色、心，至成滿時緣心非色（已上論文）。」

On the Śāstra's statement: "Fifth, because of preparation [...] establishing the name 'knowledge of others' minds'": fifth is establishing the knowledge of others' minds (paracittajñāna). The Nyāyānusāra further cites the explanation of Venerable Pārśva: "To induce the arising of this knowledge, one must first know the mind, and only thereafter know mental factors; from its beginning, it is solely established under the name 'knowledge of others' minds'. When inducing this knowledge, what preparation is cultivated? First, one should observe visible matter's color and shape, and preferred vocal sounds expressing differences of mind. That is to say, when that practitioner is a beginner, wishing to scrutinize and know the differences in others' minds, he first scrutinizes and observes his own visible matter's color and shape, and why his preferred vocal sounds have differences. He then comes to know that differences in color, etc., are due to the mind. Next, he further scrutinizes and observes that in another's person, color and so forth also arise with differences due to differences in mind. Because of this, at a later time, free from desire and with mindfulness of the body, pliant and purified, he induces the arising of superior samādhi; relying upon samādhi, there arises knowledge endowed with majestic power. This knowledge genuinely perceives others' minds, just as threads of various colors in a clear pearl are clearly discernible. This is called cultivating the preparation for conventional knowledge of others' minds. When cultivating untainted knowledge of others' minds, one takes the knowledge of suffering that contemplates impermanence and so forth as preparation; this preparatory stage comprehensively apprehends both visible matter and mind, but upon reaching fulfillment, it apprehends mind and not visible matter (end of text from the Śāstra)."