大乘義章 15.20

15.20

第六明其諸智相緣。苦集二智各緣二智，緣於等智及他心中有漏之智，以此二智苦集性故。滅智一種，於十智中一切不緣，緣無為故。道智、法智及與比智各緣九智，彼緣道故；除却等智，有漏法故。法智緣九，除却比智。比智緣九，除却法智，界處別故。盡無生智、他心、等智，此之四種各緣十智。《毘曇》如是。若依《成實》，苦集滅智與前相似，道智緣八，除等、他心，彼非道故。法智、比智、盡無生智及他心智，齊緣十智。緣智如是。

Sixth, the mutual cognizing among the various knowledges is explained. The two knowledges of suffering and origination each cognize two knowledges: they cognize conventional knowledge and the tainted knowledge within the knowledge of others' minds, because these two knowledges are of the nature of suffering and origination. The single knowledge of cessation does not cognize any among the ten knowledges, because it cognizes the unconditioned. The knowledge of the path, the knowledge of phenomena, and inductive knowledge each cognize nine knowledges, because they cognize the path—setting aside conventional knowledge, as it is a tainted dharma. Knowledge of phenomena cognizes nine, setting aside inductive knowledge. Inductive knowledge cognizes nine, setting aside knowledge of phenomena, because their realms and domains differ. The four kinds consisting of the knowledge of exhaustion, [the knowledge of] non-arising, [the knowledge of] others' minds, and conventional knowledge each cognize all ten knowledges. Thus it is in the Abhidharma. According to the Tattvasiddhi, the knowledges of suffering, origination, and cessation are similar to the above; the knowledge of the path cognizes eight, setting aside conventional [knowledge] and [the knowledge of] others' minds, because they are not the path. Knowledge of phenomena, inductive knowledge, the knowledge of exhaustion and non-arising, and the knowledge of others' minds equally cognize all ten knowledges. Thus it is regarding the cognizing of knowledges.