大乘義章 15.11

15.11

第三門中明其同異相攝之義。先論其異。初四諦智及與等智，此五相望一向別體，無相通理，苦等四智境界別故不得相通。等智望前漏無漏別，亦不相通。法智、比智二種相望，亦一向別，不得相通。依如《毘曇》，上下別故不得相通，法智緣下，比智緣上。若依《成實》，隨時別故，不得相通。法智緣現，比智緣過未。盡無生智及他心智，依如《毘曇》，此三相望亦一向別，不得相通。彼宗所說現盡諸過名為盡智，保已當過永更不生名無生智，兩義全別，故不相通。此二是其息求之心，他心智者是推求性，故不得通。異相如是（此一門竟）。

The third section clarifies the meaning of their similarities, differences, and mutual subsumption. First, their differences are discussed: The initial four knowledges of the truths and conventional knowledge—when these five are compared to one another, they are of definitively distinct substance, with no principle of mutual communion, because the knowledges of suffering and the rest have distinct objects and thus cannot communicate with one another. Conventional knowledge, in contrast to the preceding ones, differs in being sāsrava versus anāsrava, and likewise does not communicate. When dharma-knowledge and anvaya-knowledge are compared with each other, they are also definitively distinct and cannot communicate with each other. According to the Abhidharma, because higher and lower differ, they cannot communicate: dharma-knowledge takes the lower [realm] as its object, while anvaya-knowledge takes the higher [realms] as its object. According to the Tattvasiddhi, because they differ according to time, they cannot communicate: dharma-knowledge takes the present as its object, while anvaya-knowledge takes the past and future as its object. As for the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of the minds of others, according to the Abhidharma, when these three are compared to one another, they are also definitively distinct and cannot communicate with each other. What that school explains as the present exhaustion of all faults is called the knowledge of exhaustion, while the assurance that future faults will never arise again is called the knowledge of non-arising; because the two meanings are completely distinct, they do not communicate. These two are minds that put an end to seeking, whereas the knowledge of others' minds has the nature of searching and inquiring; therefore they cannot communicate. Such are their differing characteristics. (This completes one section.)