[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [因明入正理論疏](https://indike.org/pramana/in.bauddha.taisho.1840) › 1.14 # 因明入正理論疏 1.14 因明入正理論疏 1.14 - **Language:** Classical Chinese ### [1.14](https://indike.org/pramana/in.bauddha.taisho.1840.1.14) 此五釋中，第一因之明、第二明之因、第三因與明異、第四因即是明、第五屬在何教。正理亦五：一諸法真性、二立破幽致、三所立義宗、四陳那本論，一一總通前四，由此一一別配，但為五解，綺互釋之，合成二十五釋，恐文繁廣，故略不述。然依初解，教亦因明。依後四釋，教是彼具，亦名因明。論者，量也、議也。量定真似，議詳立破，決擇性相，教誡學徒，名之為論。依後四釋，既是所詮，論者是教，即因明入正理之論，依主釋也。欲令隨證因生之明，而入正理，故說此論，如《中觀論》。或此辨說因明正理之能入，立此論名，如《十地經》。或依能入正理因明，而說此論，如水陸花，故以為號。 > Among these five interpretations: the first is the illumination of the cause; the second is the cause of the illumination; the third is that cause and illumination are distinct; the fourth is that the cause is itself the illumination; the fifth is to which teaching they belong. The correct principle also has five: first, the true nature of all phenomena; second, the profound subtleties of proof and refutation; third, the established meaning and pratijñā; fourth, Diṅnāga's root treatise, each of which generally connects to the preceding four; and by distributing them individually, they form five explanations. Interpreting them interchangeably, they make twenty-five interpretations in total; fearing that the text would become overly voluminous, I therefore do not relate them in detail. However, according to the initial explanation, the teaching is also hetuvidyā. According to the latter four interpretations, the teaching is the instrument of that, and is also named hetuvidyā. 'Treatise' (śāstra) means measuring and discussing. Measuring and determining the genuine and semblance, discussing and detailing proof and refutation, resolving nature and characteristics, and instructing disciples is called a treatise. According to the latter four interpretations, since it is that which is expressed and the treatise is the teaching, it is the treatise of entering the correct principle through hetuvidyā, which is a tatpuruṣa compound. Desiring to cause one to follow and realize the illumination produced by the cause and thereby enter the correct principle, he therefore spoke this treatise, like the Madhyamakaśāstra. Or, this discriminates and explains the capacity to enter the correct principle and hetuvidyā, establishing the title of this treatise, like the Daśabhūmika-sūtra. Or, relying on the capacity to enter the correct principle and hetuvidyā, he spoke this treatise, just as flowers are named after water and land; hence it serves as the title. > — English (machine translation) (machine translation) - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.1840.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.1840.1.15) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1840.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1840~en-mt.1.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1840.1.14](https://indike.org/pramana/in.bauddha.taisho.1840.1.14) · Pramāṇa