成唯識論了義燈 7.152

7.152

又十六心由第三心緣第一、二，謂後緣如、智皆是此類。由第三心作種類印解，名為類智。今此第三亦自緣如，何得同彼？又此論自釋，何故不依？若言此文不釋法類智名所以者，何須說云「各別緣故」、「總合緣故」？故者所以，即辨法、類得名所由，故本釋勝。

Furthermore, in the sixteen minds, because the third mind takes the first and second as objects, it means subsequent cognitions of tathatā and wisdom are all of this category. Because the third mind forms an ascertainment of category, it is called anvaya-knowledge. Now, this third [mind] also takes tathatā as its own object; how could it be the same as that? Furthermore, this treatise explains it itself; why not rely on it? If one says this text does not explain the reason why dharma- and anvaya-knowledge are so named, why does it need to say "because they take separate objects" and "because they take objects collectively"? "Because" indicates the reason, which directly distinguishes the ground on which dharma and anvaya derive their names; therefore the original explanation is superior.