因明入正理論疏 1.12

1.12

四、云因明者，本佛經之名。正理者，陳那論之稱。陳那所造四十餘部，其中要最《正理》為先。入論者，天主教之號。因謂智了，照解所宗。或即言生，淨成宗果。明謂明顯，因即是明，持業釋也。故《瑜伽論》第十五言：「云何因明處？謂於觀察義中諸所有事。」所建立法名觀察義，能隨順法名諸所有事。諸所有事即是因明，為因照明觀察義故。正理簡邪，即諸法本真，自性差別。陳那以外道等妄說浮翳，遂申趣解之由，名為門論。天主以旨微詞奧，恐後學難窮，乃綜括紀綱，以為此論，作因明之階漸，為正理之源由。窮趣二教，稱之為入。故依梵語，因明正理入論，依主釋也。

Fourth: 'hetuvidyā' is originally the name from the Buddhist sūtras. 'Nyāya' is the designation of Diṅnāga's treatise. Among the more than forty works composed by Diṅnāga, the most essential among them is the Nyāya treatise as the foremost. 'Entering treatise' is the designation of Śaṅkarasvāmin's teaching. 'Cause' refers to making known by wisdom, illuminating and understanding the pratijñā. Or it is production by words, purely establishing the effect of the pratijñā. 'Science' (illumination) refers to being distinct and manifest; the cause is itself the illumination, which is a karmadhāraya compound. Thus the Yogācārabhūmi, fascicle fifteen, states: 'What is the realm of hetuvidyā? It refers to all entities in the examined meaning.' The established phenomenon is called the examined meaning, and the conforming phenomena are called all entities. All entities are themselves hetuvidyā, because as causes they illuminate the examined meaning. 'Correct principle' eliminates the heterodox, being the fundamental truth of all phenomena, their svabhāva and viśeṣa. Because non-Buddhists and others made false statements that formed floating veils, Diṅnāga presented the condition for approaching understanding, naming it the *Mukha-śāstra*. Śaṅkarasvāmin, seeing that its purports were subtle and its expressions profound, feared that later students would find it difficult to fathom, so he summarized the guidelines to make this treatise, serving as the steps into hetuvidyā and the origin of the correct principle. Exhaustively approaching both teachings is called entering. Therefore, according to the Sanskrit, *hetuvidyā-nyāya-praveśa-śāstra* is a tatpuruṣa compound.