因明入正理論疏 1.28

1.28

一者能立，因、喻具正，宗義圓成，顯以悟他，故名能立。（陳那能立，唯取因、喻，古兼宗等。因喻有二義：一者具而無闕，離七等故；二者正而無邪，離十四等故。宗亦二義：一者支圓，能依所依皆滿足故；二者成就，能依所依俱無過故。由此論顯真而無妄，義亦兼彰具而無闕。發此誠言，生他正解，宗由言顯，故名能立。由此似立決定相違，雖無闕過，非正能立，不能令他正智生故也。）

First is valid proof (sādhana): the reason and example are completely correct and the meaning of the thesis is fully accomplished; it is expressed to enlighten others, hence it is called valid proof. (In Diṅnāga's valid proof, only the reason and the example are taken; ancient [masters] additionally included the thesis and so forth. Reason and example have two characteristics: first, being complete without deficiency, because they are free of the seven [fallacies] and so on; second, being correct and not erroneous, because they are free of the fourteen [fallacies] and so on. The thesis also has two characteristics: first, its members are complete, because both the dependent and that on which it depends are fulfilled; second, it is accomplished, because both the dependent and that on which it depends are free from faults. By this, the treatise shows what is true without falsehood, and its meaning also concurrently indicates being complete without deficiency. Uttering these truthful words generates correct understanding in another; since the thesis is made manifest through words, it is called valid proof. Because of this, the fallacious proof of "antronomy" (viruddhāvyabhicārin), although free from the fault of deficiency, is not a valid proof, because it cannot cause correct cognition to arise in another.)