瑜伽論記 23.8

23.8

前中，景師云：隨順教授者，謂記說者，即記心輪；教誡者，即漏盡通口業教誡輪；神變者，即身通輪。如來隨欲說記彼心乃至若展轉久遠滅心者，於過去世無量多劫已滅之心。若世間滅心者，次前生中所有諸心。若於現在所緣轉心者，現在一生所起之心。從定起已乃至不據剎那者，釋前緣久遠滅心、無間滅心若於現在所緣轉心，并據種類不據剎那，已如前說，如來無不定心，而言從定起已，隨念分別者，同二乘相故作是說，是則他心智遍知三世頓知多心并心數，不同二乘他心智但緣現在如如心王不知數法等。備師云：此文中他心智既知過去與宿命智何別？解云：若知心法邊名他心智，知諸事邊名宿命智，又他心智方便時欲知心，宿命方便欲知諸事。達師云：又依三法已下，重釋前順教授等三門。

Regarding the former, Master Jing says: "Guiding instructions" refers to prophetic instruction, which is the wheel of mind-reading; "admonitions" refers to the wheel of admonition through vocal actions endowed with the knowledge of the exhaustion of taints; "miraculous transformations" refers to the wheel of bodily psychic powers. As the Tathāgata wishes, he expounds and reveals their minds, up to "if it is a mind that ceased in the distant past": a mind that ceased countless kalpas ago in past lives. "If it is a worldly ceased mind": all minds in the immediately preceding birth. "If it is a mind turning toward a present cognitive object": the mind arisen in the present single lifetime. "Having arisen from concentration... up to not based on moments": this explains the previously mentioned minds that ceased in the distant past, minds that ceased immediately preceding, and minds turning toward a present cognitive object; all are based on kind and not based on moments, as previously explained. The Tathāgata has no un-concentrated mind, and stating that "having arisen from concentration, one discriminates according to mindfulness" is spoken in this way to conform to the characteristics of the two vehicles. This means that the knowledge of others' minds thoroughly knows the three times, and knows many minds and mental factors simultaneously, unlike the knowledge of others' minds in the two vehicles, which only cognizes the present mind-king as it is without knowing mental factors, etc. Master Bei says: "In this text, since the knowledge of others' minds knows the past, how does it differ from the knowledge of past lives?" Explanation: If it knows the side of mental dharmas, it is called the knowledge of others' minds; if it knows the side of external matters, it is called the knowledge of past lives. Furthermore, at the time of the preparatory path, the knowledge of others' minds wishes to know the mind, whereas the preparatory path of past lives wishes to know matters. Master Da says: "From 'Furthermore, based on three dharmas' onward, it re-explains the previous three sections, such as guiding instructions, etc."