俱舍論疏 27.9

27.9

[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)."