成唯識論了義燈 5.48

5.48

《論》：思令心取正因等相。西明云：此令心取正因等相，豈不心王亦取別相？解云：不爾。思有二用，謂能取自正因等相，亦令心王取正因等。心唯取自，不能令他取正因等，故不得言心取別相。又解設許取別，義亦無失。而言心王唯取總者，約正用說，故不相違，取前說勝。今謂前說亦少難解，且正因等相，為是總相？為別相耶？若是別相，心不應取，違諸論故。若是總相違前說故。前解心所皆云了。此《論》自釋，言此表心所亦緣總相。此言單以目總，正因等相，明即是別。不爾應無所了別相。

The Śāstra states: 'Volition causes the mind to apprehend the characteristics of right causes and so forth.' Ximing says: 'This causes the mind to apprehend the characteristics of right causes and so forth; does not the primary mind (citta-rāja) also apprehend particular characteristics (viśeṣa-lakṣaṇa)?' The explanation says: 'It is not so. Volition has two functions: it can apprehend its own characteristics of right causes and so forth, and it also causes the primary mind to apprehend right causes and so forth. The mind only apprehends its own, unable to cause another to apprehend right causes and so forth; thus one cannot say that the mind apprehends particular characteristics.' Another explanation says: 'Even if it is granted to apprehend particulars, the meaning is still without fault. When it is said that the primary mind only apprehends the general (sāmānya-lakṣaṇa), this is stated with respect to its primary function, so they do not contradict; taking the former explanation is superior.' Now I say: the former explanation is also somewhat difficult to understand. Furthermore, as for the characteristics of right causes and so forth, are they general characteristics or particular characteristics? If they are particular characteristics, the mind should not apprehend them, for this would contradict the various treatises. If they are general characteristics, this contradicts the former explanation. The former explanation of mental factors all says 'discerning'. This Śāstra itself explains, saying that this indicates that mental factors also cognize general characteristics. The word 'this' simply refers to the general; the characteristics of right causes and so forth are clearly the particular. Otherwise, there would be no particular characteristics discerned.