因明入正理論疏 3.163

3.163

問：「因明自共相有體無體耶？」答：「此之共相全無其體。設定心緣，因彼名言行解緣者，即是假智，依共相轉，然不計名與所詮義定相屬著，故云得自相。然是假智緣，得名為共相，作行解故。此之共相但於諸法增益相狀，故是無體，同名、句詮所依共相。若諸現量所緣自相，即不帶名言，冥證法體，彼即有體，即法性故。若佛心緣比量共相，亦無有體，許佛遍緣，故亦無失。」

Question: "Do the svalakṣaṇa and sāmānyalakṣaṇa of hetuvidyā have substantial reality (dravyasat) or lack substantial reality?" Answer: "This sāmānyalakṣaṇa is entirely devoid of substantial entity. Even if the meditative mind cognizes it, when it cognizes via the conceptual mode of comprehension through verbal designations, it is conventional cognition operating in reliance on sāmānyalakṣaṇa; yet because it does not grasp the name and the designated referent as definitively adhering to each other, it is said to grasp the svalakṣaṇa. However, because it is cognized by conventional cognition, it can be named a sāmānyalakṣaṇa, as it produces a conceptual mode of comprehension. This sāmānyalakṣaṇa merely superimposes a conceptual image upon dharmas, and therefore it is devoid of substantial entity, identical to the sāmānyalakṣaṇa upon which nominal and sentential expressions depend. If it is the svalakṣaṇa cognized by various pratyakṣas, it does not carry verbal designation, silently realizing the entity of dharmas; that indeed possesses substantial entity, being the true nature of dharmas (dharmatā). If the Buddha's mind cognizes the sāmānyalakṣaṇa of anumāna, that also lacks substantial entity; but since it is admitted that the Buddha cognizes everything universally, there is also no fault."