瑜伽論記 24.142

24.142

前中，一、聞所成作意所緣，故立知法，由聞慧能知法故；二、思修二作意所緣，故立知義，此二慧能知義故；三、即此三種作意如行時差別，故立知時，以三慧能知時故，若起掉舉時即用止定能調伏，若起惛沈時即用慧舉能調伏之，若起無明時用捨能伏，故云知時；四、於受用財遍受用財善通達，故立知量，謂受用財者遍受用錢財善通達故曰也；五、受用財法於時時間從他得，故立知眾，謂善知人眾，此是王此是臣此是敬信人等，別人受取故；六、於究竟時內離上慢無失壞，故立自知；七、亦於他所離增上慢無失壞，故立知尊卑。

In the former: 1. Because it is the condition of attention arisen from hearing, 'knowing the Dharma' is established, for through the wisdom of hearing one can know the Dharma. 2. Because it is the condition of the two attentions of thinking and cultivation, 'knowing the meaning' is established, for these two wisdoms can know the meaning. 3. Because these three types of attention differ in the timing of practice, 'knowing the time' is established, for through the three wisdoms one can know the time: if restlessness arises, one then uses calming and concentration to subdue it; if dullness arises, one then uses wisdom and uplifting to subdue it; if ignorance arises, one uses equanimity to subdue it; hence it is called 'knowing the time.' 4. Because of thoroughly understanding the enjoyment of wealth and the pervasive enjoyment of wealth, 'knowing moderation' is established: meaning, because one thoroughly understands the enjoyment of wealth and the pervasive enjoyment of money and wealth, it is so called. 5. Because the dharma of enjoying wealth is obtained from others from time to time, 'knowing the assembly' is established: meaning, one skillfully knows human assemblies—this is a king, this is a minister, this is a respectful and faithful person, etc., because one receives differently. 6. Because at the time of ultimate attainment one is internally free of excessive pride and free of deterioration, 'knowing oneself' is established. 7. Because toward others as well one is free of overweening pride and free of deterioration, 'knowing the superior and inferior' is established.