大方廣佛華嚴經隨疏演義鈔 30.18

30.18

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.