大乘義章 13.58

13.58

次辨體性。於中有三：一就有為無為分別。此觀有為。二就有漏無漏分別。毘曇法中一向有漏，成實法中通漏無漏。故彼《成實．八勝品》云「始觀有漏，終成無漏。」大乘亦爾。三心法分別。毘曇法中，是無貪性，貪欲治故。成實法中，是智慧性。大乘法中，直觀事者與《毘曇》同，兼見空者與《成實》同（此二門竟）。

Next, distinguishing the intrinsic nature. Therein are three aspects: 1. Distinguishing in terms of conditioned and unconditioned: this contemplation is conditioned. 2. Distinguishing in terms of sāsrava and anāsrava: in the Abhidharma, it is exclusively sāsrava; in the Tattvasiddhi, it applies to both sāsrava and anāsrava, as the 'Chapter on the Eight Bases of Mastery' in the Tattvasiddhi states: 'Initially contemplating as sāsrava, it ultimately becomes anāsrava.' The Mahāyāna is also like this. 3. Distinguishing according to mental factors: in the Abhidharma, its nature is non-greed, because it counteracts greed; in the Tattvasiddhi, its nature is prajñā; in the Mahāyāna, that which directly contemplates phenomena is the same as the Abhidharma, while that which additionally sees emptiness is the same as the Tattvasiddhi. (This concludes two sections.)