因明入正理論疏 1.153

1.153

釋遍定者，所作性因，成無常宗，三相俱遍。勤勇因成，同定餘遍，顯順成宗，同定亦得，不要三遍，故舉二因。舉二正者，顯九句中此中所作彼第二因，此勤勇因彼第八句，陳那說二俱是正因，具三相故。今顯彼二因皆具三相，故雙陳之。所作性者，因緣所作，彰其生義。勤勇無間所發性者，勤勇謂策發，善即精進，染謂懈怠，無記謂欲解。或是作意、或是尋伺、或是思慧，由此等故，擊臍輪等風，乃至展轉擊咽喉唇舌等，勇銳無間之所發顯。

Regarding explaining pervasiveness and definiteness: the reason of being produced establishes the thesis of impermanence, and all three characteristics are pervasive. Established by the reason of effort, [presence in] the homologous is definite while the rest are pervasive, showing that in concordantly establishing a thesis, definite presence in the homologous is also admissible and all three need not be pervasive; therefore he adduces two reasons. Regarding adducing two valid [reasons]: to show that among the nine positions, this 'being produced' is that second reason, and this 'effort' is that eighth position, and Diṅnāga stated that both are valid reasons because they possess the three characteristics. Now, to show that both of those reasons possess the three characteristics, he states both together. As for 'being produced', it is produced by causes and conditions, revealing its sense of arising. As for 'being arisen immediately after effort', 'effort' means exertion: when wholesome, it is diligence (vīrya); when defiled, it is indolence (kausīdya); when indeterminate, it is resolution (adhimokṣa); or it is attention (manaskāra), or coarse and subtle investigation (vitarka-vicāra), or volition and wisdom (cetanā-prajñā). Due to these and the like, striking the wind at the navel-wheel and so forth, up to successively striking the throat, lips, tongue, and so on, it is boldly, keenly, and immediately produced and manifested.