因明入正理論疏 1.102

1.102

述曰：三、指法也。如佛弟子對聲論師立聲無聲，聲是有法，無常為能別，彼此共許。有聲及無常，名極成有法。極成能別，為宗所依。彼聲論師不許聲上有此無常，今佛弟子合之一處，互相差別不相離性，云聲無常。聲論不許，故得成宗。既成隨自，亦是樂為所成立性，故名真宗。恐義不明，指此令解。《瑜伽論》云：「立宗者，謂依二種所成立義，各別攝受自品所許。」攝受者，是自意樂義，品是宗義，故《顯揚》云：「各別攝受自宗所許。」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：一者以言對理，取依義能詮，名為各別自宗所許。二者以別對總，取依總之別言及義二，名自所許。三者以合對離，取彼能依不相離性，合以之為自宗所許。正與此同，此文總也。

Commentary: Third, pointing out the example of the doctrine. As when a Buddhist disciple, confronting a Śabdavādin, posits that sound is impermanent: sound is the subject, and impermanent is the predicate, both mutually accepted. The existence of sound and impermanence are called the mutually established subject and the mutually established predicate, which are the bases of the thesis. That Śabdavādin does not accept that this impermanence exists upon sound; now the Buddhist disciple unites them in one place as the mutually qualified, inseparable nature, saying 'sound is impermanent.' Since the Śabdavādin does not accept this, it succeeds in constituting a thesis. Being according to oneself and also having the nature of being intended to be established, it is called a genuine thesis. Fearing that the meaning might not be clear, this is indicated to bring about understanding. The Yogācārabhūmi says: 'Establishing a thesis means that, based on two kinds of objects to be established, each party individually adopts what is accepted by its own position.' 'Adopting' means what one's own intention desires; 'position' means the thesis; hence the Prakaraṇāryavācā says: 'each party individually adopts what is accepted by its own thesis.' The meaning here is: based on the two objects to be established, the debaters individually, according to their own intention, accept their own thesis; therefore it is called the thesis. Here there are three explanations: First, contrasting words with reality: taking the signifier based on the signified is called what is individually accepted by one's own thesis. Second, contrasting the particular with the general: taking the words and meanings of the particulars based on the general is called what is accepted by oneself. Third, contrasting union with separation: taking the inseparable nature of that which is based and combining them is called what is accepted by one's own thesis. This precisely accords with the present text; this passage is a summary.