瑜伽論記 7.132

7.132

建立三根中，謂約彼十根，在三位中前後建立。言十根者，謂信等五根、意根、憂、喜、樂、捨，此之十根若在七方便中及在見道十五心時，名未知當知根。若在方便未能正知諦理將欲正知故，名未知當知。若在十五心時未能重知將欲重知，名未知當知，至第十六心已去即名已知根，已見理盡無有未知當更知義，乃至離欲未盡已來仍有十根為已知根。然若已離欲即除憂根唯餘九根為已知根，無學位中如此九根為具知根，然依決擇說三轉十二行法輪，三轉即說此三根，謂佛說菩薩時初知苦等即說未知根，為盡餘漏故，復當知苦所集等名已知根。得成佛時我已知苦、已斷於集、已證滅、已修道等，名具知根。

Regarding the establishment of the three faculties: they are established sequentially in three positions based on those ten faculties. The 'ten faculties' are the five faculties of faith and so forth, the mental faculty, and sorrow, joy, pleasure, and equanimity. When these ten faculties are in the seven expedient means and at the time of the fifteen minds of the path of seeing, they are called the faculty of coming to know what is not yet known. When in the expedient means, one is not yet able to correctly know the principle of the truths and is on the verge of wishing to correctly know them, hence it is called 'coming to know what is not yet known.' When at the time of the fifteen minds, one is not yet able to know again and is on the verge of wishing to know again, it is called 'coming to know what is not yet known.' From the sixteenth mind onward, it is called the faculty of what is known, because one has already fully seen the principle and there is no longer any sense of what is not yet known that should be known further; and up until the abandonment of desire is not yet complete, there are still ten faculties serving as the faculty of what is known. However, if one is already free from desire, the faculty of sorrow is removed, and only the remaining nine faculties serve as the faculty of what is known. In the stage of the non-learner, these nine faculties serve as the faculty of one with complete knowledge. Furthermore, relying on the Viniścaya, it speaks of turning the wheel of Dharma of three turnings and twelve aspects; the three turnings indeed speak of these three faculties: when the Buddha spoke to the bodhisattvas, initially knowing suffering and so forth is spoken of as the faculty of what is not yet known; in order to exhaust the remaining taints, further coming to know the origin of suffering and so forth is called the faculty of what is known; and when attaining buddhahood, 'I have already known suffering, already abandoned origin, already realized cessation, already cultivated the path,' and so forth, is called the faculty of one with complete knowledge.