瑜伽師地論略纂 5.108

5.108

別釋經中有十四句。　聖、無染、無執三句是自體智。　非凡所近、是聰叡所讚、是諸聰叡同梵行者常不呵毀三句是補特伽羅智。　寂靜、微妙、得安穩道、證心一趣四句是清淨智。　現在安樂、後樂異熟兩句是果智。　正念而入、正念而出兩句是入出定相智。　「證心一趣者，已得無尋無伺地故」者，據得滿智位，此無漏定。「後樂言異熟」者，近資有漏，得異熟果，遠得涅槃，借異熟名，通稱異熟智，體是一，行相分五故。前說言五行相智唯善無漏，名五聖智，《成實論》第十九卷廣明此智，引經少別，義不相違。

In separately explaining the sūtra, there are fourteen phrases. The three phrases “noble,” “unsoiled,” and “unattached” constitute the knowledge of intrinsic nature. The three phrases “not approached by ordinary people,” “praised by the wise,” and “never rebuked by wise fellow celibates” constitute the knowledge of the person. The four phrases “peaceful,” “subtle,” “having attained the path of security,” and “realizing one-pointedness of mind” constitute the knowledge of purity. The two phrases “present happiness” and “subsequent happy retribution” constitute the knowledge of the fruit. The two phrases “entering with right mindfulness” and “emerging with right mindfulness” constitute the knowledge of the signs of entering and emerging from concentration. Regarding “realizing one-pointedness of mind, because one has already attained the ground of non-investigation and non-reflection”: this is based on the stage of attaining full wisdom; this is unpolluted concentration. Regarding “subsequent happiness is called retribution”: it immediately aids the polluted, obtaining the fruit of retribution; remotely, it attains nirvāṇa, and borrowing the name of retribution, it is generally termed retribution knowledge. The substance is one, but the modes of activity are divided into five. As previously stated, the knowledges of the five modes of activity are exclusively wholesome and unpolluted, and are named the five noble knowledges. Fascicle 19 of the *Satyasiddhi-śāstra* extensively explains these knowledges; its citation of the sūtra is slightly different, but the meaning is not contradictory.