成唯識論述記 9.566

9.566

述曰：總別既殊，義名亦別，諸論不同。今會諸論者，一、《對法》三心皆是法智。二、此論、《瑜伽》等，前二是法智，第三名類智。三、又十六心法忍、法智名法，後二名類。四六十九說：若曾上界善取相者，即能以類智了色、無色界。下爾不能，唯法智了總為三例，一、緣如名法，緣智名類，是前類故。十六心名法、類可知。《對法》約三並緣如，故皆名法；二、別緣名法，總緣名類，此論等是，不就緣如為論故；三、緣下名法，緣上界名類，是下類故，六十九文是，各據一義亦不相違。

The Commentary states: Since general and specific are distinct, the meanings and names are also distinct, and the various treatises differ. Now, reconciling the various treatises: first, the three minds in the Abhidharma[-samuccaya-bhāṣya] are all dharma-wisdoms (dharma-jñāna). Second, in this treatise, the Yogācārabhūmi, and so forth, the first two are dharma-wisdoms and the third is called subsequent wisdom (anvaya-jñāna). Third, also in the sixteen minds, dharma-receptivity (dharma-kṣānti) and dharma-wisdom are called dharma, and the latter two are called subsequent. Fourth, fascicle sixty-nine states: if one has previously apprehended the marks well in the higher realms, one can comprehend the form and formless realms with subsequent wisdom; in the lower realm this is not possible, being comprehended solely by dharma-wisdom. Altogether there are three paradigms: first, cognizing suchness is called dharma, and cognizing wisdom is called subsequent, because it is of the same category as the former. That the sixteen minds are called dharma and subsequent can be known: the Abhidharma[-samuccaya-bhāṣya] considers all three to cognize suchness, so all are called dharma. Second, cognizing specifically is called dharma, and cognizing generally is called subsequent; this treatise and the like belong to this, not taking cognizing suchness as the criterion. Third, cognizing the lower is called dharma, and cognizing the higher realms is called subsequent, because it is of the category of the lower; the text of fascicle sixty-nine is this. Each relies on one meaning, and they do not contradict one another.