瑜伽師地論略纂 6.126

6.126

立宗中，「各別攝受自品所許」者，此是總文也。　攝受者是自意樂義，品是宗義，故《顯揚》第十一云自宗所許。此中意說：依二所立，立論各別，隨自意樂，自宗所許，故說名宗。此中三釋：一云以言對理，取依義別詮，名為各別自宗所許；二、以別對總，取依總之別，言及義二，名自所許；三、以合對離，取能依不相離性，合以為自宗所許。立宗依離義以為所立，故此文總。　「或攝受論宗」者，依自所師宗，對異師敵，而立自宗。不爾，便有相符極成。　「若自辨才」者，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，若同因宗承，若傍義准，非別攝受，非隨自樂，故非真宗，立已成故、非本成故。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，舉一切立宗之意不過此故。　「或折伏他」，釋上成立自宗。　「或摧屈於他」，釋上破壞他宗。成自破他，皆為悲愍故。後三句釋前二意故。後十句分為三類：初二句是宗體，次三句是立宗因緣，後五句立宗意。

Regarding the establishment of the thesis, "individually adopting what is accepted by one's own party" is the overarching statement. "Adopting" means one's own intention; "party" means the thesis. Hence the eleventh [fascicle] of the Prakaraṇāryavācā says "what is accepted by one's own thesis." What is meant here is: based on the two that are to be established, the debaters act individually, according to their own intention, [advancing] what is accepted by their own thesis; therefore it is called the thesis. Here there are three explanations: First, contrasting word with principle, taking the distinct expression based on meaning is called "what is individually accepted by one's own thesis." Second, contrasting the particular with the general, taking the particular based on the general—both word and meaning—is called "what is accepted by oneself." Third, contrasting combination with separation, taking the inseparable nature of the dependent [predicate and subject] in combination is taken as "what is accepted by one's own thesis." Establishing a thesis relies on separate meanings as what is to be established, so this text is general. "Or adopting the doctrine of a school" means, relying on the doctrine of the teacher one follows, establishing one's own thesis against an opponent of a different teacher. If not so, there would be [the fallacy of] establishing what is already accepted. "Or by one's own eloquence" means, by one's own eloquence, establishing the thesis of another school according to one's own intention, without regard to the school's doctrine. Only these two kinds are properly what is maintained as a thesis. If it is universally accepted, or supported by the same reason and thesis, or inferred incidentally, it is not individually adopted nor does it accord with one's own preference; hence it is not a genuine thesis, because it is establishing what is already established, not what was originally to be established. At the time of this thesis, "whether through contempt for others, through hearing from others, or through one's own awakening to reality," one puts forward the thesis's purport; these three are called the causes and conditions for establishing a thesis. The two clauses, "either to establish one's own thesis or to refute another's thesis," mention that the intent of all thesis-establishment does not go beyond this. "Or to subdue others" explains the aforementioned establishing of one's own thesis. "Or to crush others" explains the aforementioned refuting of others' theses. Establishing one's own and refuting another's are both done out of compassion. The last three clauses explain the two preceding intents. The latter ten clauses are divided into three classes: the first two clauses are the substance of the thesis; the next three clauses are the causes and conditions for establishing the thesis; the last five clauses are the intents of establishing the thesis.