成唯識論述記 2.205

2.205

述曰：下別破異計，於中有三：初破本薩婆多等說十四不相應者；第二破大眾部、一說部、說出世部、雞胤部、化地部計；第三例破成實論師無表戒等，正量部等所說不失增長，正理論師所立和合性等。初破本薩婆多十四不相應中有六段：一、破得、非得；二、破同分；三、破命根；四、破二無心定及無想異熟；五、破四相；六、破名、句、文身。於中一一皆有四文：一、問外人說有之由；二、外人引有之教理；三、以理教難；四、申成正義。此即初也。雜心等說異生性狹，退不成就等無處攝故，《俱舍》立非得，不說異生性，即非得攝故，以成、不成相返而立，故對問也。文言且者，顯簡持義。又言異者，顯不離義，彼宗亦說不離色等，別住有體，色等俱故。

The Commentary states: Below is the specific refutation of distinct positions. In it there are three: first, refuting the root Sarvāstivādins and others who assert the fourteen viprayuktas; second, refuting the assertions of the Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Gokulika, and Mahīśāsaka schools; third, analogously refuting the uninformative moral discipline (avijñapti-śīla) and so forth of the Tattvasiddhi masters, the non-disappearance of increase (avipraṇāśa) asserted by the Saṃmatīyas and others, and the inherence/combination (sāmagrī) posited by the Nyāyānusāra masters. The first refutation of the fourteen viprayuktas of the root Sarvāstivāda has six sections: 1. refuting acquisition and non-acquisition; 2. refuting generic similarity (sabhāgatā); 3. refuting the vital faculty (jīvitendriya); 4. refuting the two mindless concentrations and the maturation of non-conception; 5. refuting the four characteristics; 6. refuting words, sentences, and phonemes. Each of these has four textual parts: 1. questioning the reason the outsider asserts their existence; 2. the opponent citing scriptural and rational justification for their existence; 3. challenging with reason and scripture; 4. setting forth and establishing the correct doctrine. This is the first. Texts such as the Saṃyuktābhidharmahṛdaya state that the nature of an ordinary worldling (pṛthagjanatva) is narrow, because fallen non-accomplishment and so forth have no place to be subsumed; the Abhidharmakośa establishes non-acquisition and does not speak of the nature of an ordinary worldling, because it is subsumed under non-acquisition; they are established through mutual opposition of accomplishment and non-accomplishment, hence they are questioned together. The word "now" (且) indicates the meaning of specification. Furthermore, the word "distinct" indicates the meaning of non-separation; that school also asserts that, not being separated from form and so forth, they reside separately as real entities, because they occur together with form and so forth.