俱舍論記 5.201

5.201

「為成一二至有等別性」者，經部約外法為難。若依佛法，離法體外無別一數等體。汝說一切有部，為成一二數覺、大小量覺、各別覺、合覺、離覺、彼覺、此覺、有性覺。等者，等取同異等覺。應如勝論外道，離法之外別執有數性、量性、各別性、合性、離性、彼性、此性、有性。等者，等取同異性等。勝論外道有六句義：一實、二德、三業、四有、五同異、六和合，或有說十句義，竝如前說。若諸法體實句義收，若德句中總有二十四德，亦如前說。於二十四種中，此中數是第五，量是第六，各別是第七，合是第八，離是第九，彼是第十，此是第十一，有性是六句中有句義、是十句中同句義，同異性等是同異句義等。彼宗離實法外別有德句中數等別體，及離法外別有有句、同異句等別體，故引彼為難。雖起數等覺，離法之外無別數等；何妨雖起生等覺，離色等外無別生等？

"In order to establish [the cognitions of] one, two [...] distinct natures such as existence": The Sautrāntika raises an objection concerning external dharmas. According to the Buddhadharma, apart from the entity of a dharma there is no distinct entity of the number one and so forth. In your Sarvāstivāda view, in order to establish the cognitions of the numbers one and two, the cognitions of large and small measure, the cognition of distinctness, the cognition of conjunction, the cognition of disjunction, the cognition of that, the cognition of this, and the cognition of existence—'and so forth' includes cognitions such as sameness and difference—you would have to be like the Vaiśeṣika non-Buddhists who posit, apart from dharmas, distinct entities for number-ness, measure-ness, distinctness-ness, conjunction-ness, disjunction-ness, that-ness, this-ness, and existence-ness. 'And so forth' includes sameness-and-difference-ness and so forth. The Vaiśeṣika non-Buddhists have six categories (padārtha): first, substance (dravya); second, quality (guṇa); third, motion (karman); fourth, existence (sattā); fifth, sameness and difference (sāmānya-viśeṣa); sixth, inherence (samavāya); or some speak of ten categories, both as explained before. If dharmas are included within the substance category, then within the quality category there are twenty-four qualities in total, also as explained before. Among the twenty-four kinds, here number is the fifth, measure is the sixth, distinctness is the seventh, conjunction is the eighth, disjunction is the ninth, thatness (remoteness) is the tenth, thisness (proximity) is the eleventh; existence is the existence category among the six categories, and is the universal category among the ten categories; sameness-and-difference-ness and so forth are the category of sameness and difference, etc. That school holds that distinct from substantive dharmas there are distinct entities such as number within the quality category, and distinct from dharmas there are distinct entities such as the category of existence and the category of sameness and difference; therefore he adduces that to raise an objection. Although the cognition of number and so forth arises, apart from dharmas there is no distinct number and so forth; what prevents arising and so forth from not existing apart from form and so forth, even though the cognition of arising and so forth arises?