因明入正理論疏 2.97

2.97

上來三過皆說自相，若三差別亦有不極成。如勝論云「四大種常」。四大種中，意之所許實、非實攝，有法差別，他宗不許有實攝法，即名所別差別他不極成，如數論師「眼等必為他用」。為他用中，意之所許積聚他、不積聚他，是法差別。佛法不許有不積聚他，即名能別差別他不極成。如大乘師對數論立「識能變色等」宗。此中有法識自相中，阿賴耶識、心平等根識是有法差別。他不許有差別藏識，自不許有心平等識。其法自相能變色等中，生起轉變、常住轉變是法差別，生起轉變他不許有，常住轉變自不許有，名兩俱不極成。於彼三種差別不極成中，亦有自、他、兩俱、全分、一分等過，恐厭繁文，故不具述。

The above three fallacies all speak of the intrinsic characteristic (svalakṣaṇa). If applied to the three distinctions (viśeṣa), there are also unestablished [fallacies]. For instance, the Vaiśeṣika says, “The four great elements are permanent.” Among the four great elements, that which is intended as included in substance or not included in substance is the distinction of the subject (dharmin). Since the other school does not accept that there are entities included in substance [in that manner], this is termed the distinction of the qualificand being unestablished for the other. As when the Sāṃkhya [states], “The eye and other [faculties] must be for the use of another.” In “for the use of another,” that which is intended as an aggregated other or a non-aggregated other is the distinction of the predicate (dharma). Since the Buddhist Dharma does not accept a non-aggregated other, this is termed the distinction of the qualifier being unestablished for the other. As when a Mahāyāna master, confronting a Sāṃkhya, posits the thesis: “Consciousness can transform into matter, and so forth.” Here, within the subject consciousness's intrinsic characteristic, the ālayavijñāna and the sense-consciousness of equal mental base are distinctions of the subject. The other does not accept the distinct ālayavijñāna, while oneself does not accept the consciousness of equal mental base. Within the predicate's intrinsic characteristic of being able to transform into matter and so forth, arising transformation and permanent transformation are distinctions of the predicate; the other does not accept arising transformation, while oneself does not accept permanent transformation: this is termed unestablished for both. Among those three kinds of distinction-unestablishedness, there are also fallacies of oneself, the other, both, total, partial, and so on; fearing tedious text, I will not detail them fully.