成唯識論了義燈 1.51

1.51

舊攝論師後二門，體亦本初，初二二合，是性用別論。闕本第三攝假從實，亦廣略失。《要集》三門，離能所詮，即攝相歸性。推功歸本，復是無分別智所緣之境。因境起智，言法佛說法，寄詮談之，云離心相應故。內證聖行境界故，是名法佛說法之相。非是真智正證如時，能證所證，有此行解，名為說法。後之二門，亦即性用別論門攝。

In the early Mahāyānasaṃgraha masters' last two gates, the essence is also the original first; the first two combined are the discussion of the distinction between nature and function. It lacks the original third gate of subsuming the nominal into the real, and also has the flaw of being too extensive or too brief. In the Yaoji's three gates, apart from the expressive and expressed is precisely subsuming signs into their nature. Tracing the efficacy back to the root, it is furthermore the cognitive object of non-discriminative cognition. Arising cognition based on the cognitive object, saying that the Dharma-Buddha expounds the Dharma is discussed provisionally through expression, saying that it is apart from what is associated with mind. Because it is the realm of holy practice of internal realization, this is called the characteristic of the Dharma-Buddha expounding the Dharma. It is not that when true cognition directly realizes suchness, the cognizer and cognized have this activity of understanding, which is called expounding the Dharma. The latter two gates are also subsumed under the gate of discussing the distinction between nature and function.