大方廣佛華嚴經隨疏演義鈔 30.18

30.18

疏「因為量主」者，此即彼中三支有闕妨問。夫論立量三支圓滿，果明不舉，獨唱因明。答有二解。一云：對敵申量即能立，三支具足。敵者起智所由，並得稱因，所生敵智即號為明，理智合舉故說因明。二云：就比量中有許未許，為成未許必有能成，即能成是因、所成是宗，宗由因顯，義得分明。此即因果雙彰，理無違妨。上之二義，正以後義因為量主。又經中云「世間諸因量」者，亦可世間相違求過不得也。

Regarding the Commentary's stating, "Because the reason (hetu) is the principal element of inference": this addresses an objection regarding the deficiency of the three members. Generally, in establishing an inference, the three members are complete; yet the illumination of the fruit is not mentioned, and hetuvidyā alone is proclaimed. The answer has two explanations: The first says: Presenting an inference to an opponent is the means of establishment, with all three members complete. All that from which the opponent generates knowledge may be called a "reason," and the generated knowledge of the opponent is called "illumination"; principle and wisdom are mentioned together, hence it is called hetuvidyā (knowledge of reasons). The second says: Regarding an inference, there is what is accepted and what is not accepted. In order to establish what is not accepted, there must be that which can establish it; thus that which can establish is the reason, and that which is to be established is the thesis. The thesis is revealed by the reason, and its meaning becomes clearly evident. This makes both cause and fruit evident, and there is no contradiction in principle. Of the above two meanings, the latter meaning is the primary one: the reason is the principal element of inference. Furthermore, when the sūtra says "worldly reasons and inferences," it can also mean that even through worldly mutual contradiction, no fault can be found.