成唯識論了義燈 7.150

7.150

《論》：前二各法各別緣故等。《疏》有三例，此即別緣名法，總緣名類。西明云：「但有二例：一、約三心；二、約十六心。《雜集》第九緣如名法，法之智故。《瑜伽》等前二名法，第三名類。護法釋云：各別緣如是法之智，後總緣者，前二智類，類即智故，故下云『言後聖法皆是此類』。」《要集》云：「有釋為勝。如體非異，不可說類，能緣之智前後雖異，是前智類。」

The Śāstra: "Because the first two take their respective phenomena as separate objects," and so forth. The Commentary has three examples; here, taking separate objects is called "phenomenon" (dharma), and taking general objects is called "consequent" (anvaya). Ximing says: "There are only two examples: first, regarding the three minds; second, regarding the sixteen minds. Fascicle nine of the Samuccaya states that taking tathatā as an object is called dharma, because it is the wisdom of the dharma. The Yogācāra and others say the first two are called dharma and the third is called anvaya. Dharmapāla explains: 'Taking tathatā as separate objects is the wisdom of the dharma; that which subsequently takes general objects is the category of the former two wisdoms, category being wisdom itself; hence it says below: "It is said that subsequent noble dharmas are all of this category."'" The Yaoji says: "A certain explanation is superior: the substance of tathatā is not different and cannot be called a category; the cognizing wisdom, though different before and after, is of the category of the preceding wisdom."