Dharma Knowledge and Analogous Knowledge (dharma-jñāna and anvaya-jñāna)

Original text of the Yogācārabhūmi-śāstra, Fascicle 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 yogi can, in this way, directly observe the five aggregates within his own body, and having searched and reflected without inversion in accordance with the principles of the truths and correctly contemplated them, he then conducts inferential contemplation of the five aggregates that are not directly observable in other different realms. All the conditioned and defiled dharmas among the five aggregates pervade all places and all kinds, and at all times are like such dharmas, all falling within such principles, all possessing such a nature. Their cessation is eternally tranquil; after tranquility, they are forever permanent and at peace. All paths in the world can forever cut them off, achieving ultimate escape from the suffering of the world.

In the contemplation of these dharmas, if one can truthfully observe the five aggregates that are presently existing and directly witness the true principles of the Four Noble Truths through valid direct cognition, dharma-knowledge will arise; this is the basis upon which the seeds of dharma-knowledge depend. If, regarding the five aggregates that are not presently existing—other than the dharmas that are presently present—one conducts inferential contemplation and gives rise to witnessing wisdom, this is analogical knowledge, and it is the basis upon which the seeds of analogical knowledge depend.

Here two methods of realizing dharma are taught: one is truthful observation of the five aggregates that currently exist, and the other is inferential contemplation of the five aggregates that do not currently exist. Both kinds of contemplation can attain knowledge of the truths. What do the five aggregates that are not currently present 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 non-present five aggregates. They have a boundary with the present five aggregates—the point in time is different—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 non-present five aggregates. If this life's five aggregates are the presently manifest five aggregates, then the five aggregates of past lives and future lives are the five aggregates that are not presently visible. By extension, 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 have common attributes, natures, 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, currently manifest five aggregates; they are all direct observation, not inferential contemplation, 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 contemplation can give rise to dharma-knowledge and analogical knowledge. On the basis of correctly and truthfully observing the presently existing five aggregates, if one further conducts inferential contemplation of the remaining five aggregates that are not presently existing, one can give rise to dharma-knowledge and analogical knowledge, and attain the wisdom of non-arising of the path of seeing. "Different realms" refers to the boundaries and divisions between dharmas of past and future periods and the dharmas of the present moment. When dharmas have boundaries between them, the methods of contemplating dharmas differ, and the kinds of wisdom attained also differ. Dharmas that can be directly seen are observed through valid direct cognition; dharmas that cannot be directly seen are observed through inference. When the observation is correct and truthful, one will attain knowledge of the truths and the acceptance of non-arising.