因明入正理論疏 1.11

1.11

三、云因者，言生因。明者，智了因。由言生故，未生之智得生。由智了故，未曉之義今曉。所曉宗稱正理，所生智名為入。因與明異，俱是因名。正理入殊，咸為果稱。由言生因故，敵者入解所宗。由智了明故，立者正理方顯。應云正理之入，入正理之因明，並依主釋也；立論雖假言生，方生敵論之智，必資智義，始有言生；敵者雖假智了，方解所立之宗，必藉義言，方有智了。故雖但標言生、智了，即己兼說二了二生，攝法己周，略無餘也。

Third: 'cause' is the śābda-kāraka-hetu. 'Science' (illumination) is the jñāna-jñāpaka-hetu. Because words produce it, wisdom that has not yet arisen is able to arise. Because wisdom makes it known, meaning that was not yet understood is now understood. The pratijñā that is understood is called the correct principle, and the wisdom that is produced is called entering. Cause and illumination are distinct, yet both are designations of the cause. The correct principle and entering are different, yet both are appellations of the effect. Due to the śābda-kāraka-hetu, the opponent enters into understanding the pratijñā. Due to the jñāna-jñāpaka-hetu illumination, the vādin's correct principle is then revealed. One should say the entry into the correct principle, and the hetuvidyā of entering the correct principle, both being tatpuruṣa compounds; although the vādin relies on the production by words before producing the opponent's wisdom, he must depend on wisdom and meaning before production by words exists; although the opponent relies on making known by wisdom before understanding the established pratijñā, he must depend on meaning and words before making known by wisdom exists. Therefore, although it merely designates the śābda-kāraka and the jñāna-jñāpaka, it already encompasses the two jñāpaka and two kāraka causes, comprehending the phenomena fully with nothing omitted.