俱舍論頌疏論本 26

English (machine translation) 26

Language: English

26.1

Explanation: Certain discernment is called knowledge (jñāna). This chapter explains it in detail, hence it is named 'Analysis [of the Knowledges]'. Within this chapter, the text is broadly divided into two: first, explaining the distinctions among the knowledges; second, explaining the qualities accomplished through knowledge.

26.2

Within explaining the distinctions among the knowledges: first, explaining the difference between patience, knowledge, and view; second, explaining the distinct characteristics of the ten knowledges; third, explaining the aspects of the ten knowledges; fourth, analysis through various approaches.

26.3

Below is the first [section], explaining the distinctions between patience, knowledge, and view. The treatise says: 'In the beginning of the previous chapter, various patiences and various knowledges were explained; later, right view and right knowledge were also explained. Is there patience that is not knowledge? Is there knowledge that is not view?' The verse says:

26.4

"Noble wisdom which is patience is not knowledge;
[The knowledges of] destruction and non-arising are not views;
The other two and contaminated wisdom
Are all knowledge; six have the nature of views."

26.5

Explanation: The first two lines, along with the two words 'the other two' in the third line, explain uncontaminated wisdom; from 'contaminated' onward explains contaminated wisdom. 'Noble wisdom which is patience is not knowledge': noble wisdom which is patience refers to the eight patiences in the path of seeing; patience is not of the nature of knowledge. Certain discernment is called knowledge; when patience arises, it is conjoined with the acquisition of doubt and has not yet achieved certain discernment, so it is not called knowledge.

26.6

Regarding '[The knowledges of] destruction and non-arising are not views': the knowledge of destruction and the knowledge of non-arising are not called views, because deliberate investigation is called view. These two knowledges have already stilled the seeking mind and are not investigative, hence they are not called views. 'The other two' means that all remaining uncontaminated wisdoms possess both natures of knowledge and view, because doubt has already been severed, and their nature is investigative.

26.7

Regarding 'Contaminated wisdom is all knowledge; six have the nature of views': all contaminated wisdom is subsumed under the nature of knowledge; among them, only six also have the nature of views, namely the five [views] such as view of selfhood, and mundane right view. The above noble wisdom and contaminated wisdom are all subsumed under the nature of wisdom (prajñā) because they all discriminate phenomena.

26.8

Next is the second [section], explaining the distinct characteristics of the ten knowledges. Within this there are four: first, explaining the gradual increase to ten; second, explaining the difference between destruction and non-arising; third, explaining the establishment of the ten; fourth, explaining the separate remedies of dharma-knowledge and subsequent knowledge.

26.9

Within explaining the gradual increase, there are three: first, explaining the two knowledges and three knowledges; second, explaining the increase from three to nine; third, explaining the increase from nine to ten.

26.10

First, explaining the two knowledges and three knowledges. The treatise says: 'How many kinds of knowledge are there? What are their distinct characteristics?' The verse says:

26.11

"In total, the ten knowledges are two,
Distinguished as contaminated and uncontaminated;
The contaminated is called conventional,
The uncontaminated are named dharma and subsequent.
Conventional has all [phenomena] as its object;
Dharma-knowledge and subsequent knowledge
Take the truths of suffering and so forth of the desire realm and the higher realms,
Respectively, as their objects."

26.12

Explanation: Regarding 'In total, the ten knowledges are two, distinguished as contaminated and uncontaminated': 1. conventional knowledge, 2. dharma-knowledge, 3. subsequent knowledge, 4. knowledge of suffering, 5. knowledge of origination, 6. knowledge of cessation, 7. knowledge of the path, 8. knowledge of others' minds, 9. knowledge of destruction, 10. knowledge of non-arising. These ten knowledges are broadly of two kinds: first, contaminated knowledge; second, uncontaminated knowledge.

26.13

Regarding 'The contaminated is called conventional': the aforementioned contaminated knowledge is called conventional because it mostly takes conventional objects such as vases as its referents.

26.14

Regarding 'The uncontaminated are named dharma and subsequent': the aforementioned uncontaminated knowledge is divided into two kinds, namely dharma-knowledge and subsequent knowledge.

26.15

Regarding 'Conventional has all [phenomena] as its object': conventional knowledge takes all conditioned and unconditioned phenomena universally as its intentional objects.

26.16

The latter three lines explain the objects of dharma-knowledge and subsequent knowledge. Dharma-knowledge takes the four truths of suffering and so forth in the desire realm as its object; subsequent knowledge takes the four truths in the higher realms as its object.

26.17

Next is the second [section], explaining the increase from three to nine. The treatise says: 'Namely among these three kinds of knowledge.' The verse says:

26.18

"Dharma and subsequent, due to differences in objects,
Establish the four names of suffering and so forth;
They all extend to destruction and non-arising;
The initial [moment] is only subsequent [knowledge] of suffering and origination."

26.19

Explanation: The first two lines explain that because dharma-knowledge and subsequent knowledge have differences in taking the four truths as objects, they are divided into the four knowledges of suffering, origination, cessation, and the path.

26.20

Regarding 'They all extend to destruction and non-arising': these six knowledges above, when arriving at the person of the aśaikṣa and not having the nature of views, are called [the knowledges of] destruction and non-arising; therefore, these two knowledges take the six knowledges as their essence.

26.21

Regarding 'The initial [moment] is only subsequent [knowledge] of suffering and origination': when the knowledges of destruction and non-arising first arise, they are only the subsequent [knowledge] of suffering and origination, because they take the suffering and origination of the peak of existence (bhavāgra) as their objects, adopting six aspects and observing the skandhas of the peak of existence as their intentional object. At the moment of their initial arising, they are only the subsequent [knowledge] of suffering and origination; only in later arisings are they able to take the four truths universally as objects, and therefore they extend to the six knowledges. Question: 'Why is it that in the initial state they take only the suffering and origination of the peak of existence as their object?' Answer: 'The suffering and origination of the peak of existence have never been entirely severed since beginningless time; now they are severed for the first time, hence one first directs toward them, giving rise to personal rejoicing.'

26.22

Next is the third [section], explaining the increase from nine to ten. The treatise says: 'Among the nine kinds of knowledge explained previously.' The verse says:

26.23

"Dharma, subsequent, path, and conventional
Can constitute knowledge of others' minds;
Regarding superior stages, faculties, and states,
As well as past and future times, they do not know.
Dharma and subsequent do not know each other;
Śrāvakas, rhinoceros-like [pratyekabuddhas], and Buddhas,
Respectively, know two, three mind-moments, or all
Of the path of seeing."

26.24

Explanation: Regarding 'Dharma, subsequent, path, and conventional can constitute knowledge of others' minds': dharma-knowledge, subsequent knowledge, knowledge of the path, and conventional knowledge—these four knowledges constitute knowledge of others' minds. If one knows another's uncontaminated mind, one knows it through the knowledge of others' minds subsumed under dharma, subsequent, and path [knowledges]; if one knows another's contaminated mind, one knows it through conventional knowledge of others' minds. Therefore, knowledge of others' minds is formed from four knowledges.

26.25

Regarding 'Regarding superior stages, faculties, and states, as well as past and future times, they do not know': this explains that knowledge of others' minds does not know the minds of higher stages; it cannot know superior stages, superior faculties, superior states, or minds of the past and future. Not knowing superior stages means that knowledge of others' minds of a lower stage does not know minds of a higher stage. Not knowing superior faculties means that knowledge of others' minds of dull faculties—those liberated through faith (adhimukta) or at occasions (samayavimukta)—does not know the minds of those attained to view (dṛṣṭiprāpta) or liberated without occasion (asamayavimukta). Not knowing superior states means that among the knowledges of others' minds of non-returners, śrāvakas, aśaikṣas, solitary buddhas, and the Great Awakened One, each preceding one does not know the mind of the subsequent ones. Not knowing past and future minds means that it takes only present minds and mental factors of others as its object.

26.26

Regarding 'Dharma and subsequent do not know each other': knowledge of others' minds subsumed under dharma-knowledge does not know minds of the class of subsequent [knowledge]; knowledge of others' minds subsumed under subsequent knowledge does not know minds of the class of dharma[-knowledge]. This means that the knowledge of others' minds which is dharma-knowledge takes the remedies for the entire division of the desire realm as its object. The knowledge of others' minds which is subsequent knowledge takes the remedies for the entire division of the higher realms as its object. Therefore, these two knowledges do not mutually take each other as objects.

26.27

As for "[A disciple,] rhinoceros-like [pratyekabuddha], and Buddha / Know the path of seeing, respectively, / For two, three mind-moments, or all": a disciple knows two mind-moments of the path of seeing, that is, knowing the receptivity to the dharma of suffering and the knowledge of the dharma of suffering; a rhinoceros-like pratyekabuddha knows three mind-moments of the path of seeing, that is, knowing the first two mind-moments and the eighth mind-moment of the subsequent knowledge of the origin; the Buddha knows all mind-moments of the path of seeing. Question: "Once a disciple has known the first two mind-moments, why does he not immediately know the third, the receptivity to the subsequent [knowledge] of suffering?" Answer: "The first two mind-moments belong to the class of dharmas, whereas the third mind-moment and so forth belong to the class of subsequent [dharmas]. Because the dharma and subsequent classes are not the same and their cognitive objects are distinct, he cannot know it. If, in order to know further the class of subsequent dharmas, he separately cultivates the preparatory practice for telepathic knowledge of the subsequent class, his preparatory practice is fulfilled only after thirteen mind-moments have elapsed (because a disciple uses a superior or middling preparatory practice, it takes thirteen mind-moments), by which time the other person has already passed into the sixteenth mind-moment. Although he knows this mind-moment, it is no longer the path of seeing." Question: "Why can a rhinoceros-like pratyekabuddha know the eighth mind-moment, the subsequent knowledge of the origin?" Answer: "After this rhinoceros-like pratyekabuddha has known the first two mind-moments belonging to the class of dharmas, in order to know further the class of subsequent dharmas he separately cultivates the preparatory practice for telepathic knowledge of the subsequent class; the preparatory practice is fulfilled in only five mind-moments (because the faculties of a rhinoceros-like pratyekabuddha are superior, it takes only five mind-moments using inferior preparatory practice); therefore he is able to know that eighth mind-moment, the subsequent knowledge of the origin." When the World-Honoured One wishes to know, it does not rely on preparatory practice; hence he can know all of the path of seeing.

26.28

Next is the second [section], explaining the knowledge of destruction and of non-arising. The treatise says: "What is the difference in characteristics between the knowledge of destruction and of non-arising?" The verse says:

26.29

"Knowledge regarding the four noble truths,
Knowing 'I have already known,' etc.,
And 'I ought not to know further,' etc.,
Are, respectively, destruction and non-arising."

26.30

The commentary says: In the stage of non-learning, when one correctly knows oneself, 'I have already known suffering, I have already abandoned the origin, I have already realized cessation, I have already cultivated the path,' this is called the knowledge of destruction. When one correctly knows oneself, 'I have already known suffering, and will not know it again; I have already abandoned the origin, and will not abandon it again; I have already realized cessation, and will not realize it again; I have already cultivated the path, and ought not to cultivate it further,' this is called the knowledge of non-arising. The treatise says: "How do these ten knowledges subsume one another? Conventional knowledge completely subsumes one and partly subsumes one (it partly subsumes telepathic knowledge). Knowledge of dharmas and subsequent knowledge each completely subsume one and partly subsume seven (the four knowledges of suffering, etc., the knowledge of destruction, the knowledge of non-arising, and telepathic knowledge—these seven are partly subsumed). The knowledges of suffering, origin, and cessation each completely subsume one and partly subsume four (the four partial ones are knowledge of dharmas, subsequent knowledge, knowledge of destruction, and knowledge of non-arising). The knowledge of the path completely subsumes one and partly subsumes five (the five partial ones are knowledge of dharmas, subsequent knowledge, knowledge of destruction, knowledge of non-arising, and telepathic knowledge). Telepathic knowledge completely subsumes one and partly subsumes four (knowledge of dharmas, subsequent knowledge, knowledge of the path, and conventional knowledge). The knowledges of destruction and non-arising each completely subsume one and partly subsume six (the six partial ones are the knowledges of the four truths, knowledge of dharmas, and subsequent knowledge)."

26.31

Next is the third [section], establishing the ten knowledges. The treatise says: "How are the two knowledges (defiled and undefiled) established as ten?" The verse says:

26.32

"Due to intrinsic nature, antidote, aspect,
Aspect and object,
Preparatory practice, completion of the task, and perfection of the cause,
The ten knowledges are established."

26.33

The commentary says: Due to seven conditions the two are established as ten: First, due to intrinsic nature, conventional knowledge is established, because its substance is the defiled, conventional phenomena. Second, due to the antidote, the knowledge of dharmas and subsequent knowledge are established, because they are completely capable of counteracting the desire realm and the higher realms, respectively. Third, due to the mental aspects, the knowledges of suffering and origin are established; although the substance of the objects of these two knowledges is not distinct, their aspects are distinct, and hence two knowledges are established—knowledge of suffering forms the four aspects such as suffering and emptiness, whereas knowledge of the origin forms four distinct aspects such as cause and origin. Fourth, due to distinctions in both aspects and objects, the knowledges of cessation and of the path are established; 'distinction in aspects' means that knowledge of cessation forms aspects such as cessation and calm, whereas knowledge of the path forms aspects such as path and correctness; 'distinction in objects' means that knowledge of cessation takes the unconditioned object of the truth of cessation, whereas knowledge of the path takes the conditioned object of the truth of the path. Fifth, due to preparatory practice, telepathic knowledge is established; because one originally cultivated preparatory practice in order to know the minds of others, it is named telepathic knowledge in terms of the preparatory practice. Sixth, due to the completion of the task, the knowledge of destruction is established, because it is the very first to arise in the person whose task is completed. Seventh, due to the perfection of the cause, the knowledge of non-arising is established, because it arises having all noble paths as its cause.

26.34

Next is the fourth [section], explaining the simultaneous counteraction by the [knowledge of] dharmas and subsequent [knowledge]. The treatise says: "Is it as stated above that the knowledge of dharmas and subsequent knowledge completely counteract the phenomena of the desire and higher realms, respectively? Or is there any partial counteraction of the higher by [knowledge of] desire, and vice versa?" The verse says:

26.35

"The knowledge of dharmas taking cessation and the path as objects,
In the stage of the path of cultivation,
Concurrently counteracts what is to be abandoned through cultivation in the higher [realms];
The subsequent [knowledge] cannot counteract [the defilements of] desire."

26.36

The commentary says: The knowledge of dharmas regarding cessation and the path subsumed in the path of cultivation, having severed [the defilements of] the desire realm, is concurrently capable of counteracting what is to be abandoned through cultivation in the higher realms, because the cessation and path of the desire realm are superior to the higher realms; having eliminated one's own enemies, it concurrently eliminates the enemies of others. For this reason, subsequent knowledge is incapable of counteracting [the defilements of] desire.

26.37

From here begins the third major section, explaining the aspects of the ten knowledges. Within this there are three parts: first, explaining the aspects of the ten knowledges; second, explaining the subsumption and purification of aspects; third, explaining the real entities and the agent and object of activity.

26.38

First, regarding the aspects, the treatise says: "Among these ten knowledges, which has what aspects?" The verse says:

26.39

"Knowledge of dharmas and subsequent knowledge
Both have sixteen aspects;
Conventional has these and others;
The knowledges of the four truths each have four;
Telepathic knowledge, when undefiled,
Has only four, taking the path as object;
When defiled, it takes individual characteristics as object;
Both take only a single thing as object;
Destruction and non-arising have fourteen,
Excluding emptiness and non-self."

26.40

The commentary says: "Knowledge of dharmas and subsequent knowledge both have sixteen aspects": knowledge of dharmas takes the four truths of the desire realm as object, forming sixteen aspects such as suffering and emptiness. Subsequent knowledge takes the four truths of the higher realms as object, likewise forming sixteen aspects.

26.41

As for "conventional has these and others": conventional knowledge forms these sixteen aspects, as well as the remaining aspects of individual and common characteristics, because conventional knowledge takes all phenomena as its cognitive object.

26.42

As for "the knowledges of the four truths each have four": each of the four knowledges of suffering and so forth has the four aspects of its own truth.

26.43

As for "telepathic knowledge, when undefiled, has only four, taking the path as object": this explains that when telepathic knowledge is undefiled, it has only four aspects, namely, taking the truth of the path as its object and forming four aspects. As for "when defiled, it takes individual characteristics as object": defiled telepathic knowledge takes the realm of individual characteristics as its object, because it takes the individual characteristics of mind and mental factors as its phenomena; since the object is an individual characteristic, the aspect is also an individual characteristic.

26.44

As for "both take only a single thing as object": both defiled and undefiled telepathic knowledges take only a single thing as their object, meaning that when taking mind as object it does not take mental factors, and when taking sensation and so forth as object it does not take ideation and so forth. The treatise says: "All telepathic knowledges have determinate characteristics: they only apprehend the real, individual characteristic of a single present mental factor or mind of the same category in the continuum of another person that is bound to the desire or form realms (excluding the formless realm, because one does not know what is higher) or unbound (because it takes the undefiled as its object), taking it as their cognitive object (because it takes only a single thing as object, it is called 'single'; because it does not take provisional entities as object, it is called 'real'; because it does not take common characteristics as object, it is called 'individual characteristic'); it does not correspond with emptiness or signlessness (distinguishing among the three gates of liberation: taking the truth of the path as object and forming four aspects, it corresponds with the wishless gate of liberation; not forming the aspects of emptiness and non-self, it does not correspond with the emptiness gate of liberation; not forming the four aspects of the truth of cessation, it does not correspond with the signless gate of liberation); it is not subsumed under [the knowledges of] destruction and non-arising (because telepathic knowledge is of the nature of seeing, they do not subsume it); it does not occur during the path of seeing or the uninterrupted path (cultivating telepathic knowledge is practiced in times of leisure; the path of seeing is swift, not leisurely, and during the uninterrupted path one is directly cutting off afflictions, so it is also not leisurely; hence telepathic knowledge is absent in these two stages); the rest are not excluded, and it may be present as appropriate (in the remaining three paths of the path of cultivation—preparatory, liberation, and excellence paths—it is not excluded and telepathic knowledge may be present; the above is the text of the treatise)."

26.45

As for "destruction and non-arising have fourteen, excluding emptiness and non-self": among the sixteen aspects, the knowledges of destruction and non-arising have the remaining fourteen aspects, excluding emptiness and non-self. This is because upon emerging from contemplation these two knowledges make such a statement: 'My birth is destroyed, the noble life is established, what was to be done has been done, there will be no further becoming.' Statements such as 'my birth' pertain to the conventional; therefore, during contemplation they are separated from emptiness and non-self.

26.46

Next is the second [part], explaining the subsumption and purification of aspects. The treatise says: "Is there any undefiled [aspect] exceeding these sixteen? Or are they completely subsumed by other aspects?" The verse says:

26.47

"The pure does not exceed sixteen;
Others say there are, because of a treatise."

26.48

The commentary says: The first line states the orthodox tenet, and the second line describes the differing view. 'The pure does not exceed sixteen': 'pure' means undefiled. The masters of the Mahāvibhāṣā say that there is no undefiled aspect that exceeds these sixteen aspects.

26.49

As for "others say there are, because of a treatise": certain western masters say that there are undefiled aspects exceeding these sixteen, on account of what is stated in the Vijñānakāyaśāstra. That treatise says: 'Can a mind not bound [to any realm] distinguish phenomena bound to the desire realm (this is that treatise's question)? Answer: It can distinguish them, namely, as impermanent, suffering, empty, non-self, cause, origin, arising, condition, having such a place, and having such a fact, which are cognitions induced by correct reasoning (the above is the root treatise answering the preceding question).' In the view of the western masters, since that treatise states that there are two distinct aspects—having such a place and having such a fact—apart from the eight aspects such as impermanence, one knows that apart from the sixteen aspects there are distinctly the two undefiled aspects of having such a place and having such a fact.

26.50

Next is the third [part], explaining the real entities and the agent and object of activity. The treatise says: "How many real entities are there in the sixteen aspects (the first question)? What is meant by aspect (the second question)? What is the active agent and what is the object of activity (here there are two questions: one asks about the active agent, the second asks about the object of activity)?" The verse says:

26.51

"The aspects are sixteen in reality;
Their substance is nothing but wisdom;
The active agent has a cognitive object;
The object of activity is all existent phenomena."

26.52

The commentary says: The first line answers the first question, the second line answers the second question, the third line answers the third question, and the fourth line answers the fourth question. As for "the aspects are sixteen in reality": since the names of the aspects are sixteen, their real entities are also sixteen. The truth of suffering has four: impermanent, suffering, empty, and non-self; it is impermanent because it depends on conditions, suffering because its nature is oppressive, empty because it opposes the view of 'mine', and non-self because it opposes the view of 'self'. The truth of the origin has four: cause, origin, arising, and condition; it is a cause according to the principle of a seed (the principle that a seed produces a sprout), an origin according to the principle of equal manifestation (the cause collects the fruit and makes it manifest), arising according to the principle of continuation (making the fruit continue), and a condition according to the principle of bringing to completion (acting as a condition to make the fruit come to completion). The truth of cessation has four: cessation, calm, excellence, and escape; it is cessation because the skandhas are brought to an end, calm because the three fires are quenched (the fires of greed, hatred, and delusion), excellence because it is free of all distress, and escape because it is liberated from all calamities. The truth of the path has four: path, correctness, practice, and departure; it is the path in the sense of a passable way, correctness because it accords with correct principle, practice because it correctly proceeds toward nirvāṇa, and departure because it is capable of forever transcending birth-and-death.

26.53

As for "their substance is nothing but wisdom": the substance of these sixteen aspects is nothing but wisdom; wisdom contemplates the four truths, forming these aspects.

26.54

"The active subject possesses an intentional object": minds and mental factors are called 'possessing an intentional object'; these are the active subject, because they are capable of traversing their intentional domain.

26.55

"The domain traversed comprises all conditioned and unconditioned dharmas": all dharmas are called 'the domain traversed', because they are the objective domains that are intentional objects.

26.56

From here, fourth, is the analysis through various categories, in which there are six parts: first, clarifying their nature, their support in terms of level, and their support in terms of body; second, clarifying the subsumption of the knowledges under the applications of mindfulness; third, clarifying the ten knowledges taking each other as intentional objects; fourth, clarifying the domains taken as intentional objects by the ten knowledges; fifth, clarifying which persons possess which knowledges; and sixth, determining cultivation according to stage.

26.57

First, clarifying their nature, their support in terms of level, and their support in terms of body: the Treatise says: "Having already explained the distinctions in the aspects of the ten knowledges, we shall now explain their nature, and their support in terms of level and body." The verse states:

26.58

"In nature, the conventional is of three; nine are wholesome;
In support of level, the conventional is on all;
The knowledge of others' minds is on only four; the knowledge of phenomena on six; the remaining seven on nine.
The body relied upon in manifest arising:
The knowledge of others' minds relies on desire and form;
The knowledge of phenomena relies only on desire; the remaining eight are common to the three realms."

26.59

The commentary explains: "In nature, the conventional is of three; nine are wholesome": 'nature' refers to the category of the three moral natures; conventional knowledge is common to all three natures, whereas the remaining nine knowledges are solely wholesome.

26.60

"In support of level, the conventional is on all": within the category of the supporting level, conventional knowledge relies on nine levels, namely from the desire realm up to the peak of existence; hence it is called 'all'.

26.61

"The knowledge of others' minds is on only four": the knowledge of others' minds relies solely on the four dhyānas, because the calm abiding and special insight upon which the five supernormal knowledges arise are in equilibrium there; for this reason, it does not exist on the other levels.

26.62

"The knowledge of phenomena on six; the remaining seven on nine": the knowledge of phenomena relies on six levels, namely the threshold, the intermediate, and the four dhyānas. The remaining seven knowledges are common to nine levels, namely the knowledges of the four truths, subsequent knowledge, the knowledge of exhaustion, and the knowledge of non-arising; these seven knowledges are common to the threshold, the intermediate, the four dhyānas, and the lower three formless levels, which are designated the nine levels.

26.63

"The body relied upon in manifest arising: the knowledge of others' minds relies on desire and form": within the category of the relied-upon body, the knowledge of others' minds relies on bodies of the desire and form realms, because it can arise in both; it does not rely on the formless realm, as there are no supernormal knowledges there.

26.64

"The knowledge of phenomena relies only on desire": the knowledge of phenomena arises solely relying on a body in the desire realm, because its intentional object is the four truths of the desire realm.

26.65

"The remaining eight are common to the three realms": apart from the knowledge of others' minds and the knowledge of phenomena, the remaining eight knowledges are common to bodies of all three realms; all of them can arise there.

26.66

From here, second, clarifying the subsumption of the knowledges under the applications of mindfulness: the Treatise says: "Having explained their nature, levels, and bodies, we shall now explain their subsumption under the applications of mindfulness." The verse states:

26.67

"The knowledges are subsumed under the applications of mindfulness:
The knowledge of cessation is only in the last;
The knowledge of others' minds is in the last three; the remaining eight knowledges are common to all four."

26.68

The commentary explains: the knowledge of cessation is subsumed under the application of mindfulness to dharmas, because its intentional object, analytical cessation, is exclusively a dharma. As for the knowledge of others' minds, it is subsumed under the last three applications of mindfulness, because it can know the sensations, mind, and dharmas of others; since it does not know form, the application of mindfulness to the body is excluded. The remaining eight knowledges are common to all four applications of mindfulness.

26.69

From here, third, clarifying the ten knowledges taking each other as intentional objects: the Treatise says: "Viewed in relation to one another, each of these ten knowledges should be said to have how many knowledges as its intentional object?" The verse states:

26.70

"The knowledges take each other as intentional objects:
The knowledges of phenomena, subsequent, and path have nine each;
The knowledges of suffering and origin have two each; four have all ten; cessation does not."

26.71

The commentary explains: "The knowledges of phenomena, subsequent, and path have nine each": the knowledge of phenomena can take nine knowledges as intentional objects, excluding subsequent knowledge. Subsequent knowledge can take nine knowledges as intentional objects, excluding the knowledge of phenomena. The knowledge of the path can take nine knowledges as intentional objects, excluding conventional knowledge.

26.72

"The knowledges of suffering and origin have two each": the two knowledges of suffering and origin each can take two knowledges as intentional objects, namely conventional knowledge and the knowledge of others' minds when it is tainted.

26.73

"Four have all ten; cessation does not": 'four' refers to conventional knowledge, the knowledge of others' minds, the knowledge of exhaustion, and the knowledge of non-arising; all four take the ten knowledges as their intentional objects. The knowledge of cessation does not take the ten knowledges as its intentional objects; hence it says 'cessation does not', because the knowledge of cessation only takes analytical cessation as its intentional object.

26.74

From here, fourth, clarifying the domains taken as intentional objects by the ten knowledges, within which there are two parts: first, directly clarifying the domains taken as intentional objects by the ten knowledges; second, clarifying the domain taken as intentional object by conventional knowledge.

26.75

First, directly clarifying the domains taken as intentional objects by the ten knowledges: the Treatise says: "How many dharmas in total are intentional objects of the ten knowledges (the first question)? Which knowledges have how many dharmas as their intentional objects (the second question)?" The verse states:

26.76

"The intentional objects are ten in total,
Namely the three realms and the untainted;
There are two kinds of the unconditioned each;
The conventional takes ten; phenomena, five;
Subsequent, seven; suffering and origin, six;
Cessation takes one; the path, two;
The knowledge of others' minds takes three; exhaustion and non-arising, nine each."

26.77

The commentary explains: the first three lines answer the first question, and the remaining five lines answer the second question. "The intentional objects are ten in total, namely the three realms and the untainted": this indicates the dharmas that are intentional objects. There are ten dharmas in total as intentional objects of the ten knowledges: conditioned dharmas are divided into eight types—those bound to the three realms and untainted conditioned dharmas; these four each have two types, associated and dissociated, thus constituting eight types. There are two kinds of unconditioned dharmas: first, the wholesome, namely analytical cessation; second, the indeterminate, namely space and non-analytical cessation.

26.78

"The conventional takes ten; phenomena, five": conventional knowledge takes ten as its intentional objects. The knowledge of phenomena takes five, namely the two of the desire realm, the two of the untainted path, and wholesome unconditioned dharmas, thus making five.

26.79

"Subsequent, seven; suffering and origin, six": subsequent knowledge takes seven as its intentional objects, namely the two each of the form realm, the formless realm, and the untainted path, which make six, plus wholesome unconditioned dharmas, making seven. "Suffering and origin, six": the two knowledges of suffering and origin each take six dharmas as their intentional objects, namely the two dharmas each bound to the three realms.

26.80

"Cessation takes one; the path, two": the knowledge of cessation takes one as its intentional object, namely wholesome unconditioned dharmas. The knowledge of the path takes two, namely the two of the untainted path.

26.81

"The knowledge of others' minds takes three": this means that the knowledge of others' minds takes the three associated dharmas of the desire realm, the form realm, and the untainted as its intentional objects.

26.82

"Exhaustion and non-arising, nine each": the knowledges of exhaustion and non-arising can each take nine dharmas as intentional objects, excluding indeterminate unconditioned dharmas.

26.83

From here, second, clarifying the domain taken as intentional object by conventional knowledge: the Treatise says: "Can a single thought-moment of knowledge take all dharmas as its intentional object or not (the question)? It cannot (the answer). Does not contemplation of non-self know that all dharmas are non-self (an objection)? Even this cannot take all dharmas as its intentional object (the answer). What dharmas does it not take as intentional objects (the first question)? What is the nature of this [knowledge] (the second question)?" The verse states:

26.84

"Conventional knowledge, except for its own category,
Takes all dharmas comprehensively as intentional objects,
Assuming the aspect of non-self;
It is produced solely through hearing and reflection."

26.85

The commentary explains: the first line answers the first question, and the following three lines answer the second question. When one contemplates all dharmas as non-self with conventional knowledge, it does not take its own category as an intentional object; hence 'except for its own category'. By 'its own category' is meant the intrinsic nature of the conventional knowledge itself, as well as what is associated with it and co-existent with it. It does not take its own intrinsic nature as an intentional object because the object and the possessor of the object are distinct. It does not take what is associated with it as an intentional object because they share a single intentional object. It does not take what is co-existent with it as an intentional object because they are extremely close. This contemplation of non-self has conventional knowledge as its nature, and is wisdom produced solely through hearing and reflection.

26.86

From here, fifth, clarifying which persons possess which knowledges: the Treatise says: "We have already analyzed the intentional objects. We should further consider: who possesses how many knowledges?" The verse states:

26.87

"An ordinary person, and a noble one in the path of seeing,
Definitely possess one at the first moment;
At the second, definitely three knowledges;
In the subsequent four, each increases by one;
In the path of cultivation, definitely seven;
With detachment from desire, the knowledge of others' minds is added;
Dull- and sharp-facultied non-learners
Definitely possess nine and ten respectively."

26.88

The commentary explains: "An ordinary person, and a noble one in the path of seeing, definitely possess one at the first moment": this refers to the stage of an ordinary person and the first receptivity to the phenomenon of suffering in the path of seeing of a noble one, which is called the first moment. This ordinary person and the noble one at the first moment definitely possess one knowledge, namely conventional knowledge.

26.89

"At the second, definitely three knowledges": entering the path of seeing up to the stage of the second moment, the knowledge of the phenomenon of suffering, one definitely possesses three knowledges, namely conventional knowledge, the knowledge of phenomena, and the knowledge of suffering.

26.90

"In the subsequent four, each increases by one": after the knowledge of the phenomenon of suffering, there are four stages: first, the fourth moment, the stage of the subsequent knowledge of suffering; second, the sixth moment, the stage of the knowledge of the phenomenon of origin; third, the tenth moment, the stage of the knowledge of the phenomenon of cessation; fourth, the fourteenth moment, the stage of the knowledge of the phenomenon of the path. In each of these four stages, one knowledge is added: in the first stage, possessing the previous three knowledges, one adds subsequent knowledge, making four knowledges in total; in the second stage, possessing the previous four knowledges, one further adds the knowledge of origin; in the third stage, possessing the previous five knowledges, one further adds the knowledge of cessation; in the fourth stage, possessing the previous six knowledges, one further adds the knowledge of the path. Therefore, in the path of seeing, one possesses seven knowledges in total.

26.91

"In the path of cultivation, definitely seven": this refers to the stage in the path of cultivation before one is free from desire; here also, one possesses seven knowledges, as explained for the path of seeing.

26.92

"With detachment from desire, the knowledge of others' minds is added": at the stage of detachment from desire, possessing the previous seven knowledges, the knowledge of others' minds is added, making eight knowledges in total.

26.93

"Dull- and sharp-facultied non-learners definitely possess nine and ten respectively": one liberated by occasion definitely possesses nine knowledges, excluding the knowledge of non-arising. One not liberated by occasion definitely possesses ten knowledges.

26.94

From here, sixth, determining cultivation according to stage, within which there are six parts: first, determining it according to the path of seeing; second, determining it according to the path of cultivation; third, determining it according to the path of the non-learner; fourth, determining it according to other stages; fifth, determining it according to supporting levels; and sixth, clarifying the four meanings of cultivation.

26.95

First, determining it according to the path of seeing: the Treatise says: "In which stages are how many knowledges cultivated simultaneously (this is the general question)? First, in the fifteen mind-moments of the path of seeing." The verse states:

26.96

"When the receptivities and knowledges of the path of seeing arise,
Those very future ones are cultivated;
The three subsequent knowledges cultivate in addition
The conventional knowledge bordering direct realization;
Not arising from its own or lower levels,
Four for suffering and origin, following cessation,
Its aspects and intentional objects are those of its own truth;
It is acquired only through preparatory application."

26.97

The commentary explains: "When the receptivities and knowledges of the path of seeing arise, those very future ones are cultivated": in the path of seeing, among the eight receptivities and seven knowledges, when a receptivity is actually arising, it cultivates future receptivity; when a knowledge is actually arising, it cultivates future knowledge. These receptivities and knowledges have not been attained before; hence they do not cultivate each other, but cultivate only their own kind.

26.98

"The three subsequent knowledges cultivate in addition the conventional knowledge bordering direct realization": at the time of the three subsequent knowledges of suffering, origin, and cessation, one can cultivate in addition the future conventional knowledge bordering direct realization. This conventional knowledge can be cultivated in addition only at the end of the direct realization of each truth; hence it is designated 'conventional knowledge bordering direct realization'. 'Bordering direct realization' refers to the three subsequent knowledges: conventional knowledge from beginningless time has previously known suffering, abandoned origin, and realized cessation; now the three subsequent knowledges also know suffering, abandon origin, and realize cessation, performing the same task as conventional knowledge. Because there is direct realization of the task, on the margin of the three subsequent knowledges one is able to cultivate conventional knowledge. Question: "Why does one not cultivate conventional knowledge at the time of the subsequent knowledge of the path?" Answer: "Conventional knowledge has never had a direct realization of the task with respect to the path; therefore the subsequent knowledge of the path does not cultivate conventional knowledge. Furthermore, there is definitely no comprehensive direct realization of the task with respect to the path: with respect to the [first] three truths, suffering can be comprehensively known, origin can be comprehensively abandoned, and cessation can be comprehensively realized; the task of that truth is completed, so one cultivates conventional knowledge. But with respect to the path, it is definitely impossible to cultivate it comprehensively, because there are many spiritual families. Therefore, the subsequent knowledge of the path does not cultivate conventional knowledge." Question: "Why is the word 'comprehensive' used for the three truths, but not for the truth of the path?" Answer: "Because one can know all suffering, abandon all origin, and realize all cessation, yet no one can cultivate all of the truth of the path. Even the Buddha has not exhausted both cultivation by acquisition and cultivation by practice with respect to the path; therefore the word 'comprehensive' is not used."

26.99

[Regarding] "Not arising, [it belongs to] its own and lower stages": this conventional knowledge obtains non-analytical cessation at the borders of the three knowledge-of-categories, hence it is called "not arising." This non-arising dharma has no possibility of arising at any time, because the path of seeing is uncontaminated and conventional knowledge is contaminated; thus, in the path of seeing this [conventional knowledge] has no possibility of arising, and because it does not arise, it obtains non-analytical cessation. [Regarding] "its own and lower stages": cultivating conventional knowledge is only [for] its own and lower stages. That is to say, relying on the not-yet-arrived [dhyāna], when the path of seeing manifests, one can cultivate future conventional knowledge of two stages—namely, cultivating the not-yet-arrived and the desire realm. Cultivating the not-yet-arrived is cultivating one's own stage; cultivating the desire realm is cultivating a lower stage. In this manner, up to relying on the fourth dhyāna, when the path of seeing manifests, one can cultivate future conventional knowledge of seven stages—namely, six of the form realm and one stage of the desire realm. Cultivating the fourth dhyāna is cultivating one's own stage; cultivating the remaining six stages is called cultivating lower stages.

26.100

[Regarding] "After suffering and origination, four; after cessation": this conventional knowledge cultivated at the border of suffering and origination is subsumed under the four applications of mindfulness; that which is cultivated at the border of cessation is only the application of mindfulness to dharmas.

26.101

[Regarding] "Having its own truth as its aspect and object": whichever truth's border of realization this conventional knowledge is cultivated alongside, it takes that truth as its object by means of that [truth's] aspect.

26.102

[Regarding] "Obtained only by preparation": this conventional knowledge is obtained through the power of the path of seeing, hence it is obtained only by preparation.

26.103

From here [follows] the second [section], distinguishing cultivation in terms of the path of cultivation. The treatise says: "Next, in the state of detachment in the path of cultivation." The verse says:

26.104

"At the first moment of the path of cultivation, one cultivates six or seven knowledges;
[In the paths] uninterrupted in severing eight stages, and the remaining paths with desire,
And the eight liberations of the peak of existence, each cultivates seven knowledges;
The higher uninterrupted and the remaining paths cultivate, respectively, six and eight."

26.105

The explanation says: [Regarding] "At the first moment of the path of cultivation, one cultivates six or seven knowledges": the first moment of the path of cultivation is the knowledge of the category of the path. When this knowledge manifests, one cultivates six or seven future knowledges. One not yet free from desire cultivates six in the future, namely the knowledges of the four truths, dharma-knowledge, and category-knowledge. One already free from desire [cultivates] seven, adding knowledge of others' minds.

26.106

[Regarding] "Uninterrupted in severing eight stages": this refers to the uninterrupted paths within these eight stages, from severing the desire realm up to the sphere of nothingness.

26.107

[Regarding] "And the remaining paths with desire": not yet being free from desire is called "with desire"; all the preparatory, liberation, and distinguished paths of this noble one with desire are called "remaining paths." Because they are outside the aforementioned uninterrupted paths, they are called "remaining."

26.108

[Regarding] "The eight liberations of the peak of existence": this refers to the eight paths of liberation in severing the peak of existence, excluding the ninth.

26.109

[Regarding] "Each cultivates seven knowledges": the uninterrupted paths of the eight stages and the remaining paths with desire, together with the eight liberations of the peak of existence explained above, each cultivates seven future knowledges. As for the uninterrupted paths and the remaining paths with desire, they [cultivate] the knowledges of the four truths, dharma-knowledge, category-knowledge, and conventional knowledge. Those cultivating seven knowledges in the eight liberations of the peak of existence exclude conventional knowledge from the previous seven knowledges and add knowledge of others' minds.

26.110

[Regarding] "The higher uninterrupted and the remaining paths cultivate, respectively, six and eight": "the higher uninterrupted" refers to the nine uninterrupted paths in severing the peak of existence. This higher uninterrupted [path] cultivates six in the future, namely the knowledges of the four truths, dharma-knowledge, and category-knowledge. The words "remaining paths" refer to the ninth path of liberation and the ninth distinguished path in severing the desire realm, as well as the various paths of liberation and distinguished paths in severing the higher seven stages, the various preparatory paths in severing the higher eight stages (adding the peak of existence), and also the various distinguished paths in severing the first eight grades of defilement of the peak of existence; all these paths mentioned above are called "remaining paths." These remaining paths cultivate eight in the future, adding conventional knowledge and knowledge of others' minds to the previous six knowledges.

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俱舍論頌疏論本 — Classical Chinese