俱舍論疏 26.39

26.39

論「如是十智至六少分」，明十智相攝。俗智一全，謂俗智；一少分，謂他心智。法、類智各攝一全，謂法、類智；七少分，謂四諦、盡、無生、他心智。苦、集、滅智各攝一全，謂各自智；四少分，謂法、類、盡、無生智。道智攝一全，謂自智；五少分，加他心智。他心智一全，謂自智；四少分，謂俗、道、法、類智。盡、無生智各一全，謂自智；六少分，謂四諦、法、類智。

On the Śāstra's statement: "Thus the ten knowledges [...] a small portion of six": this explains the mutual subsumption among the ten knowledges. Conventional knowledge subsumes one entirely—namely conventional knowledge—and a small portion of one—namely the knowledge of others' minds. The knowledges of phenomena (dharmajñāna) and of concordance (anvayajñāna) each subsume one entirely—namely the knowledges of phenomena and of concordance—and a small portion of seven—namely the knowledges of the four noble truths, of exhaustion, of non-arising, and of others' minds. The knowledges of suffering, origination, and cessation each subsume one entirely—namely their own respective knowledge—and a small portion of four—namely the knowledges of phenomena, concordance, exhaustion, and non-arising. The knowledge of the path subsumes one entirely—namely its own knowledge—and a small portion of five, adding the knowledge of others' minds. The knowledge of others' minds subsumes one entirely—namely its own knowledge—and a small portion of four—namely conventional knowledge and the knowledges of the path, phenomena, and concordance. The knowledges of exhaustion and non-arising each subsume one entirely—namely their own knowledge—and a small portion of six—namely the knowledges of the four noble truths, phenomena, and concordance.