俱舍論疏 27.9

27.9

論「三靜慮解脫至謂除滅智」，出次四力體也。《正理論》云「謂如實知諸靜慮等自性名，得方便、攝持、味、淨、無漏、順退、住、進、決擇分等無罣礙智，名靜慮等智力。又佛自說此力相言：『苾芻諦聽？佛於靜慮、解脫、等持、等至，雜染、清淨安立皆如實知，乃至廣說雜染謂能障證靜慮等，清淨謂即此諸法清淨，諸淨法住名為安立。乃至廣說若如實知諸有情類能逮勝德根品差別，無罣礙智名根上下智力。』雖有中根而待勝劣，是勝、劣攝，故不別顯。此中根名為目何法？謂目信等。斷善根者總相續中，亦有去、來信等善法。或目意等，若如實知諸有情類意樂差別無罣礙智，名種種勝解智力，乃至喜樂勝解名差別故。若如實知諸有情類前際無始數習所成志性、隨眠及諸法性種種差別無罣礙智，名種種界智力。種種界者，顯各別義，非一界者顯眾多義。應知此中界與志性、隨眠、法性名之差別。如是四力竝緣有為，故十智中唯攝九智（已上論文）。」

[On the passage in] the treatise, "The third, the dhyānas, vimokṣas... means excluding the knowledge of cessation": This presents the intrinsic natures of the next four powers. The Nyāyānusāra says: "Unobstructed knowledge that truly knows the intrinsic names of the dhyānas and so forth, their attainment, preparatory application, maintenance, attachment, purification, undefiled state, alignment with deterioration, maintenance, progress, factors of penetration, and so forth, is called the knowledge-power of the dhyānas and so forth. Furthermore, the Buddha himself spoke of the characteristics of this power, saying: 'Monks, listen attentively! The Buddha truly knows the defilement, purification, and stable establishment of the dhyānas, vimokṣas, samādhis, and samāpattis,' and so forth at length. 'Defilement' refers to what can obstruct the realization of the dhyānas and so forth; 'purification' refers to the purity of these very phenomena; the abiding of these pure phenomena is called 'stable establishment.' And so forth at length: 'Unobstructed knowledge that truly knows the differences in the faculties and grades of sentient beings capable of attaining superior virtues is called the knowledge-power of the faculties, higher and lower.' Although there are intermediate faculties, since they depend on the superior and inferior and are subsumed within the superior and inferior, they are not separately shown. What phenomena are designated by the word 'faculty' here? They designate faith and so forth. In the overall continuum of those whose roots of good are severed, there are also past and future wholesome phenomena such as faith. Alternatively, they designate the mental faculty and so forth. Unobstructed knowledge that truly knows the differences in the inclinations of sentient beings is called the knowledge-power of various inclinations, up to the differences in inclinations of delight. Unobstructed knowledge that truly knows the differences in dispositions, latencies, and phenomenal natures produced by the repeated cultivation from beginningless time in the past of sentient beings is called the knowledge-power of various realms. 'Various realms' indicates the meaning of being distinct; 'not a single realm' indicates the meaning of plurality. It should be known that here 'realm' is a different name for disposition, latency, and phenomenal nature. Since these four powers together take conditioned phenomena as their object, among the ten knowledges they encompass only nine knowledges (thus far the treatise text)."