因明入正理論疏 2.73

2.73

The subject (dharmin) contains the word 'ultimately' (paramārthataḥ) to clarify that it relies on the ultimate truth and does not rely on the conventional; hence there is no contradiction with the unlearned world. Furthermore, it indicates that it is established relying on the superior doctrine of the Mahāyāna and not relying on the Hīnayāna, so there is also no contradiction with scriptures such as the Āgamas, which maintain that form exists separately from consciousness. Nor is there the fault of contradicting the learned world of the Hīnayāna. The word 'commonly recognized' (prasiddha) excludes the defiled forms of the bodhisattva in his final lifetime and all the defiled forms of the Buddha's body maintained by the Hīnayāna. If these were established as mere-consciousness, there would be a partial unestablished subject (dharmin) for oneself, and also the fault of partially contradicting one's own thesis (pratijñā). The forms of the Buddhas of the ten directions and the Buddha's uncontaminated forms are not accepted by the opponent; if they were established as mere-consciousness, there would be a partial unestablished subject for the other. The reasons (hetu) for both of these would also have the fault of the locus being partially unestablished for one party or the other (anyatarāsiddha). The word 'commonly recognized' is stated to exclude these cases, so that the forms mutually accepted by both parties remaining apart from these two are established as mere-consciousness.