瑜伽師地論略纂 6.125

6.125

能成立中，文其有二：初標列八門、後隨別釋。第三、「引喻」者，總也。　「同類、異類」者，別也。於總況法，別引於一，同品異品為二喻故。《對法》十六中，以因總辨，而不別開，於喻之中，亦唯申總，但以能成有八，數不可乖，於成義中更加合、結。此論以合、結不離因、喻，故不別開。彼以成義增明，故別離立，不相違也。陳那以合、結不離於喻，能立除之；《對法》以合義重增，故別離為能立。引喻總別，增減亦然。　又立論之者，現量等三，疎有悟他，古名能立；立敵之者，親唯自悟，故陳那等不為能立，不相違也。

In that which establishes, the text has two parts: first, setting forth the eight gates; second, following with distinct explanations. The third, 'citing examples', is general. 'Homogeneous and heterogeneous' are specific. Regarding the general illustrative method, one specifically adduces the similar class and dissimilar class as the two examples. In the sixteenth fascicle of the *Abhidharmasamuccaya-vyākhyā*, reasons are analyzed generally without being separately divided, and among examples, only the general is set forth; however, because that which establishes has eight members and the number cannot be violated, application and conclusion are additionally added to establish the meaning. This treatise considers application and conclusion not to be separate from reason and example, and therefore does not divide them separately. That text, because they enhance and clarify the established meaning, sets them up separately; there is no contradiction. Dignāga, because application and conclusion are not separate from the example, removes them from that which establishes; the *Abhidharmasamuccaya-vyākhyā*, because the applied meaning is reiterated, separates them into that which establishes. The generality and specificity, addition and subtraction, of citing examples are also like this. Furthermore, for the proponent of a thesis, the three such as direct perception distantly awaken the other, and were anciently called that which establishes; for the proponent and opponent, they directly awaken only oneself, and therefore Dignāga and others do not consider them to be that which establishes; thus there is no contradiction.