因明義斷 1.40

1.40

有人云：若小乘師對聲論師立此比量。以耳識相分為自同品，為自比量，即無過也者。其義云何？答：此亦不然。誰部小乘許識變聲相為所緣者？彼之行相談，當大乘所變相分，非彼自許心起相分是所緣故。廣如前引。

Someone says: If a Hīnayāna master sets up this inference against a Śabdavādin, taking the nimittabhāga of the auditory consciousness as his own sapakṣa, making it an inference for oneself (svānumāna), then there is no fallacy. What is the meaning of this? Answer: This too is not so. Which school of Hīnayāna accepts that consciousness transforms the sound-aspect as its object of cognition? Their discussion of the mental mode (ākāra) corresponds to the transformed nimittabhāga in the Mahāyāna; they themselves do not accept that an object-aspect arising from the mind is the object of cognition, as cited extensively above.