因明入正理論疏 1.109

1.109

初出體者，因有二種：一生、二了。如種生芽，能起用故，名為生因。故《理門》云：「非如生因，由能起用。」如燈照物，能顯果故，名為了因。生因有三：一言生因、二智生因、三義生因。言生因者，謂立論者立因等言，能生敵論決定解故，名曰生因，故此前云「此中宗等多言名為能立。」由此多言，開示諸有問者未了義故。智生因者，謂立論者發言之智，正生他解，實在多言。智能起言，言生因因，故名生因。義生因者，義有二種：一道理名義、二境界名義。道理義者，謂立論者言所詮義，生因詮故，名為生因。境界義者，為境能生敵證者智，亦名生因。根本立義，擬生他解，他智解起，本籍言生，故言為正生。智、義兼生攝，故論上下所說多言，開悟他時名能立等。智了因者，謂證敵者解能立言，了宗之智照解所說，名為了因，故《理門》云：「但由智力了所說義。」言了因者，謂立論主能立之言，由此言故敵證二徒了解所立，了因因故，名為了因。非但由智了能照解，亦由言故照顯所宗，名為了因，故《理門》云：「若爾，既取智為了因，是言便失能成立義。此亦不然，令彼憶念本極成故。」因喻舊許，名本極成，由能立言成所立義，令彼智憶本成因、喻，故名了因。義了因者，謂立論主能立言下所詮之義為境，能生他之智了，了因因故，名為了因。亦由能立義，成自所立宗，照顯宗故，亦名了因。故《理門》云：「如前二因於義所立。」立者之智久已解宗，能立成宗，本生他解，故他智解正是了因，言、義兼之，亦了因攝。分別生了雖成六因，正意唯取言生、智了。由言生故敵證解生，由智了故隱義今顯，故正取二為因相體，兼餘無失。

First, regarding the presentation of the substantial entity, reasons are of two kinds: first, productive; second, cognitive. Just as a seed produces a sprout by being able to initiate functioning, it is called a productive reason. Therefore, the Nyāyamukha states: "It is not like a productive reason, [which acts] by initiating functioning." Just as a lamp illuminates an object by being able to manifest the result, it is called a cognitive reason. Productive reasons are of three kinds: first, the verbal productive reason; second, the cognitive productive reason; third, the objective productive reason. As for the verbal productive reason, it means the proponent's words stating the reason and so forth, which can produce decisive understanding in the opponent, and is therefore called a productive reason; hence it was said earlier, "Here, the many words of the thesis and so forth are called the proof." Through these many words, one reveals to any questioner an uncomprehended meaning. As for the cognitive productive reason, it refers to the proponent's cognition that gives rise to the speech; while the actual production of another's understanding genuinely lies in the many words, cognition can generate speech, being the cause of the verbal productive reason, and is thus called a productive reason. As for the objective productive reason, "object/meaning" is of two kinds: first, meaning in the sense of principle; second, object in the sense of a cognitive object. Meaning as principle refers to the meaning expressed by the proponent's words; because it is expressed by the productive reason, it is called a productive reason. Object as a cognitive object refers to being an object that can generate the cognition of the opponent and the adjudicator, and is thus also called a productive reason. Fundamentally establishing a meaning is intended to generate another's understanding; when the other's cognitive understanding arises, it originally relies on speech for its production, so speech is the primary productive [reason]. Cognition and object are secondarily subsumed under productive; therefore, throughout the treatise, the many words mentioned, when illuminating another, are designated as proofs and so forth. As for the cognitive cognitive reason, it refers to the adjudicator's and opponent's understanding of the words of the proof, their cognition comprehending the thesis which illuminates and understands what was stated, and is called a cognitive reason; therefore, the Nyāyamukha states: "Solely through the power of cognition does one understand the stated meaning." As for the verbal cognitive reason, it refers to the proponent's words of proof, through which both the opponent and the adjudicator comprehend what is established; because it is the cause of the cognitive reason, it is called a cognitive reason. Not only does the cognitive reason illuminate and comprehend through cognition, but it also illuminates and reveals the thesis through words, and is thus called a cognitive reason; therefore, the Nyāyamukha states: "If so, since cognition is taken as the cognitive reason, these words would lose the sense of being a proof. This is also not so, because they cause them to remember what was originally established." The previously agreed-upon reason and example are called what is originally established; because the words of proof establish the meaning to be established, causing that cognition to remember the originally established reason and example, it is called a cognitive reason. As for the objective cognitive reason, it means that the meaning expressed by the proponent's words of proof serves as an object that can generate another's cognitive understanding; because it is the cause of the cognitive reason, it is called a cognitive reason. Also, through the meaning of the proof, one establishes one's own thesis to be established; because it illuminates and reveals the thesis, it is also called a cognitive reason. Therefore, the Nyāyamukha states: "Like the previous two reasons, [it operates] in regard to the meaning of what is to be established." The proponent's cognition has long comprehended the thesis; the proof establishes the thesis originally to produce another's understanding, so the other's cognitive understanding is the primary cognitive reason, while speech and object are combined with it and also subsumed under cognitive reasons. Although the division into productive and cognitive results in six reasons, the primary intent takes only the verbal productive [reason] and the cognitive cognitive [reason]. Through verbal production, the understanding of the opponent and adjudicator arises; through cognitive understanding, the concealed meaning is now revealed. Therefore, the two are primarily taken as the substance of the reason's characteristics, and including the rest entails no error.