瑜伽論記 4.355

4.355

依婆沙三十一卷亦明此五，有作是說，皆八智性除滅他心，妙音說，皆六智性，除苦集滅他心。評曰：一切皆是世俗智性，皆知定事有差別故，此五聖智皆處智力所攝，若成實論亦有明之，列名別釋大似此論，且準成實及此下釋應具足云：一、我此三摩地是聖無染無執是自體智；二、我此三摩地非凡夫所近，是總叡所讚，是補特伽羅智；三、我此三摩地寂靜微妙是清淨智；四、我此三摩地得安穩道，證心一趣現在安樂後樂異熟是果智；五、我此三摩地正念而入正念而出是入出定智。

According to the Vibhāṣā, fascicle thirty-one, these five are also clarified. Some make this statement: they all have the nature of eight knowledges, excluding [the knowledge of] cessation and [the knowledge of] the minds of others. Ghoṣaka states: they all have the nature of six knowledges, excluding [the knowledges of] suffering, origination, cessation, and the minds of others. The evaluation says: all are of the nature of conventional knowledge, because they all cognize specific distinctions in meditative affairs; these five noble knowledges are all subsumed under the power of knowledge of what is possible and impossible. In the Tattvasiddhi-śāstra (Chengshilun), they are also clarified, listing the names and explaining them individually in a manner very similar to this treatise. Now, based on the Tattvasiddhi and the subsequent explanation here, they should be fully stated as: first, 'This samādhi of mine is noble, undefiled, and without grasping'—this is the knowledge of its intrinsic nature; second, 'This samādhi of mine is not approached by ordinary worldlings, and is praised by the all-wise'—this is the knowledge of the person (pudgala); third, 'This samādhi of mine is tranquil and subtle'—this is the knowledge of purity; fourth, 'This samādhi of mine attains the path of security, realizes mental one-pointedness, is presently peaceful and joyful, and yields joyful vipāka later'—this is the knowledge of fruition; fifth, 'This samādhi of mine is entered with correct mindfulness and emerged from with correct mindfulness'—this is the knowledge of entering and emerging from concentration.