因明入正理論疏 2.78

2.78

二、學者世間。眾多學人所共知故。若違深淺二義，俱得名違自教。若唯違於淺義，亦得名違世間。深義幽懸，非是世間所共知故。亦有全分、一分四句。是過非過，皆如自教相違中釋，違學者世間必違自教故。論中但有違非學世間全分俱句，餘准定然。凡若宗標勝義，如《掌珍》言：「真性有為空，如幻緣生故。無為無有實，不起似空花。」亦無違自教、世間等過失。

Second, the learned world: that which is commonly known by many learned persons. If it contradicts both the profound and the shallow meanings, both can be called contradiction of one's own doctrine (svāgama-viruddha). If it contradicts only the shallow meaning, it can also be called contradiction of the world (loka-viruddha). Because the profound meaning is remote and hidden, it is not commonly known by the world. There are also four permutations of complete and partial contradiction. Whether it is a fault or not a fault is all explained as in the section on contradiction of one's own doctrine, because contradicting the learned world necessarily contradicts one's own doctrine. In the treatise, only the complete contradiction of both sides of the unlearned world is mentioned; the rest should be understood accordingly. Whenever a thesis specifies the ultimate truth, as stated in the Karatalaratna: 'In true nature, conditioned things are empty, like an illusion, because of arising from conditions; unconditioned things have no real existence, not arising, like a sky-flower'—it is also free of faults such as contradicting one's own doctrine or contradicting the world.