瑜伽論記 16.314

16.314

此有二解。一云，據隨轉理門作如是解，如備師說：二云，相同分者有二義。一、同有漏相；二、同有為相，故云同分。滅道二諦雖同無漏，而無第二同，故不名同分。次云，相不同分界不同分及同分故云四遍知者，謂欲界滅道其體有異，名相不同分。即於欲界滅道二諦惑盡各立遍知，名界不同分。及同分者，此言略也。具之而言相不同分及界同分，謂上二界滅道諦殊名相不同分，二界合立名界同分，即於滅道各立遍知，故云四。

There are two explanations of this. One says: according to the pedagogical approach of provisional conformity, this explanation is made, as Master Bei states. The second says: 'having the same type of characteristics' has two senses: first, sharing the characteristic of being tainted; second, sharing the characteristic of being conditioned; hence it is called 'the same type'. Although the two truths of cessation and the path share in being untainted, they lack the second commonality, and therefore are not called 'the same type'. Next, when it says that because of having different types of characteristics, having different types of realms, and having the same type [of realms], four thorough knowledges are spoken of: this means that the cessation and path of the desire realm are distinct in their essential nature, hence called having different types of characteristics. Establishing distinct thorough knowledges for the complete exhaustion of afflictions regarding the two truths of cessation and the path in the desire realm is called having different types of realms. 'And having the same type' is concise phrasing here. To state it fully, it is 'having different types of characteristics and having the same type of realms': meaning that the cessation and path truths of the two higher realms are distinct, hence called having different types of characteristics; and their being established jointly for both realms is called having the same type of realms. Since thorough knowledges are established separately for cessation and the path, it says there are four.