瑜伽論記 9.365

9.365

西國二解，一云，凡夫二乘及諸菩薩他心智通緣他心時，相分影像似彼本質，以有分別見不明了不多稱質，佛他心智雖有影像極稱本質名了了知，故名諸佛如實能知。二云：十地已還分別未盡，但見影像見不了了，佛離分別見心外境，故見他心如實知也，如彼六識緣彼根塵但緣影像，賴耶即緣根塵本質。又他心通智論中說，凡夫能知一切天下眾生心，諸梵王能知小千世界，聲聞知二千，緣覺知三千，此論中云諸佛菩薩知無量無邊世界有情心法者，雖同無量非無多少。

There are two interpretations in the Western region. One says: When the supernormal knowledge of others' minds of ordinary beings, the two vehicles, and the bodhisattvas takes another's mind as its object, the perceived aspect (nimitta-bhāga) and mental image resemble that original essence (mūla-dravya); yet, because there is conceptual discrimination, the seeing is not distinct and does not match the essence much. Although the Buddha's knowledge of others' minds has an image, it matches the original essence to the utmost and is called distinct knowledge; therefore, the buddhas are said to be able to know as it truly is. The second says: Below the tenth bhūmi, conceptual discrimination is not yet exhausted; they see only images, seeing indistinctly. The Buddha is free from conceptual discrimination and sees objects outside the mind; therefore, seeing others' minds, he knows them as they truly are. Just as the six consciousnesses, taking those sense faculties and sense objects as objects, take only images as objects, whereas the ālayavijñāna takes the original essence of the faculties and objects as objects. Furthermore, it is said in the treatise on the supernormal knowledge of others' minds that ordinary beings can know the minds of sentient beings throughout the world under heaven, Brahmā kings can know a small-thousand world system, śrāvakas know two thousand, and pratyekabuddhas know three thousand. When this treatise says that buddhas and bodhisattvas know the mental factors of sentient beings in immeasurable and boundless worlds, although they are equally immeasurable, there are nonetheless differences in amount.