成唯識論述記 10.40

10.40

述曰：世親云：知真諦智是無分別，知諸世間書論等智是有分別，此二相違，應修令合，能合難合，令相應故。無性云：真、俗諦智互相違返，難可引發令共相應，此能和合令不相違，以前不如，名極難勝，非望後也。然「相應」者，謂於真觀為俗，令境相入名相應。為一念中二智並起，名相應，今令一念二智並生，名合亦得，前四地中猶未能故。又境同名相應，以前四地觀二諦境亦有差別，此觀彼境更無差別，令真、俗智既不相乖，名相應也。前第二識中已有妨難，如彼廣說。知彼二境無差別故，故此真如名無差別。

The Commentary states: Vasubandhu says: The wisdom that knows absolute truth is non-conceptual, and the wisdom that knows worldly treatises and texts has conceptual distinction; these two are mutually opposed, yet one must cultivate them to unite, being able to unite what is difficult to unite, causing them to correspond. Asvabhāva says: The wisdoms of absolute and conventional truth are mutually contradictory, difficult to bring forth so as to correspond with each other; this ground is able to harmonise them so that they do not conflict; because the previous grounds were not equal to this, it is called Extremely Difficult to Conquer, not looking toward subsequent grounds. However, as for "corresponding," it means that in the contemplation of the absolute, viewing it as conventional, causing the objects to interpenetrate is called corresponding. Or does it mean that in a single thought-moment the two wisdoms arise together, called corresponding? Now, causing the two wisdoms to arise together in a single thought-moment can also be called uniting, because in the preceding four grounds one was not yet able to do so. Furthermore, their objects being identical is called corresponding; whereas in the previous four grounds contemplation of the objects of the two truths still had distinctions, here in contemplating those objects there is no longer any distinction, causing the absolute and conventional wisdoms not to conflict, which is called corresponding. Earlier, in the discussion of the second consciousness, there was already an objection and answer, as broadly explained there. Because one knows that those two objects have no distinction, this suchness is called non-distinction.