Dharmajñāna and Anvayajñāna

Original text of the Yogācārabhūmi-śāstra, Volume 34:彼既如是于其自内现见诸蕴。依诸谛理无倒寻思正观察已。复于所余不同分界。不现见蕴。比度观察。谓彼所有有为有漏。遍一切处遍一切种。于一切时。皆有如是法。皆堕如是理。皆有如是性。彼所有灭皆永寂静。常住安乐。彼所有道皆能永断。究竟出离。当知此中若于现见诸蕴谛智。若于所余不同分界。不现见境。比度谛智。即是能生法智类智种子依处。

Explanation: Since the yoga practitioner can, in this way, directly observe the five aggregates within his own body, and after searching and contemplating without inversion in accordance with the principles of the Four Noble Truths and observing them correctly, he then conducts inferential observation of the five aggregates in other different realms that cannot be directly observed. All the conditioned and tainted dharmas within the five aggregates pervade all places and all kinds, and at all times are the same as the dharmas directly observed in the present; they are all subsumed within the principles of the Four Noble Truths, all possessing the nature of suffering, emptiness, impermanence, and non-self. These dharmas are all subject to arising and ceasing; once ceased, they are forever tranquil; after becoming tranquil, they are forever permanent and at peace; all paths in the world can forever terminate them, achieving ultimate liberation from the suffering of the world.

In the observation of these dharmas, if one can observe the five aggregates that exist in the present as they truly are, directly witnessing the true principles of the Four Noble Truths through direct perception, the dharma-knowledge will arise—this is the supporting basis for the seeds of dharma-knowledge. If, with respect to the remaining five aggregates that do not exist in the present beyond the dharmas currently existing, one conducts inferential observation and gives rise to witnessing wisdom, this is analogical knowledge (anvaya-jñāna), and it is the supporting basis for the seeds of analogical knowledge.

This passage discusses two ways of realizing the Dharma: one is the observation as they truly are of the five aggregates that currently exist, and the other is the inferential observation of the five aggregates that do not currently exist; both kinds of observation can attain the knowledge of the truths. What do the five aggregates that do not currently exist refer to? They refer to the five aggregates before and after this present moment. If today's five aggregates are present, then the five aggregates before yesterday and after tomorrow are the five aggregates that are not present; they have a boundary from the present five aggregates, differing in point of time, but the nature and characteristics of the five aggregates are the same—they are of the same kind, share commonality, and are comparable.

If this year's five aggregates are the present five aggregates, then the five aggregates before last year and after next year are the five aggregates that are not present; if this lifetime's five aggregates are the present five aggregates, then the five aggregates of past lives and future lives are the five aggregates that cannot be directly seen. By analogy, the five aggregates throughout the three great asaṃkhyeya kalpas all share the same attributes as the current five aggregates; or one may say that the five aggregates from before beginningless kalpas until after beginningless kalpas all share common attributes, nature, and characteristics—they are all of the same kind and are all comparable. As for the five aggregates seen through supernatural powers, they are all the present five aggregates, the five aggregates currently manifest—all are direct observation, not inferential observation, and what is attained is dharma-knowledge, not analogical knowledge. Observing the five aggregates of sentient beings of the same kind, as well as the five aggregates of all sentient beings, also yields analogical knowledge, because sentient beings are all of the same kind—all are sentient beings.

Correct inferential observation can give rise to dharma-knowledge and analogical knowledge. On the basis of correctly and truthfully observing the five aggregates that exist in the present, if one then conducts inferential observation of the remaining five aggregates that do not exist in the present, one can give rise to dharma-knowledge and analogical knowledge, and attain the wisdom of non-arising of the path of seeing. "Boundary" refers to the demarcation and division between the dharmas of different periods in the past and future and the dharmas of the present. When there is a boundary between dharmas, the manner of observing them differs, and the kinds of wisdom attained also differ. Dharmas that can be directly seen are observed through direct perception; dharmas that cannot be directly seen are observed through inference. When the observation is correct and truthful, one will attain the knowledge of the truths and the acceptance of non-arising.