瑜伽論記 5.228

5.228

若自辨才，由自辨才立他宗義，隨自意樂不顧論宗，唯此二種是正所宗，若遍所許，若自同宗，若承傍義准非別攝受隨自樂故非真宗，立已成故非本成故，立此宗時。若輕蔑他，若從他聞，若自覺悟真實而申宗趣，此三名立宗因緣。或成自宗，或破他宗，二句汎舉一切立宗之意不過此故。或制伏他釋上成立自宗，或摧屈於他釋上破他宗，成自破他皆為悲愍故，後三句釋前二意故，後十句分為三類，初二句是立宗體，次三句是立宗因緣，後五句立宗意。

If by one's own eloquence one establishes the meaning of another's tenet according to one's own intention without regard for the tenets of a treatise, only these two kinds are the correct proposition. If it is universally accepted, or of one's own shared tenet, or inheriting an incidental meaning, by analogy it is not individually adopted according to one's own preference, and hence is not a genuine proposition, because it establishes what is already established or because it was not originally to be established. When establishing this proposition: whether out of contempt for another, or hearing it from another, or awakening to truth by oneself and putting forth the thrust of the proposition—these three are called the causes and conditions for establishing a proposition. 'Or establishing one's own tenet, or refuting another's tenet': these two phrases broadly present the purpose of all establishment of propositions, which does not go beyond this. 'Or overpowering another' explains establishing one's own tenet above; 'or breaking down another' explains refuting another's tenet above. Both establishing one's own and refuting another's are done out of compassion; hence the final three phrases explain the preceding two purposes. Thus the last ten phrases are divided into three categories: the first two phrases are the essence of establishing a proposition; the next three phrases are the causes and conditions for establishing a proposition; the last five phrases are the purpose of establishing a proposition.