因明入正理論疏 1.36

1.36

法有幽顯（幽，微。顯，著也。若現量境，理幽事顯。若比量境，所立為幽，能立為顯），行分明昧（行，謂能緣心等行相。真現比於境，幽顯俱明。似現比於境，幽顯俱昧），故此二刊定，唯悟自非他（現比因果唯自智，故二刊定悟自非他）。雖自不曉，無以悟他，理應頌中後他先自，但以權衡之制本以利人，故先悟他，後方自悟。

Dharmas have the hidden and the manifest (the hidden is subtle; the manifest is prominent. In the case of the object of direct perception, the principle is hidden while the phenomenon is manifest. In the case of the object of inference, what is to be established is hidden while the proof is manifest), and mental activities are divided into the clear and the obscure (mental activity refers to the mental mode of the apprehending mind and so forth. True direct perception and inference are clear with respect to both the hidden and the manifest of their objects. Fallacious direct perception and inference are obscure with respect to both the hidden and the manifest of their objects). Therefore, these two determinations solely enlighten oneself and not others (because the causes and effects of direct perception and inference are solely one's own cognition, these two determinations enlighten oneself and not others). Although without understanding oneself one cannot enlighten others, so that in principle the verse should put oneself first and others second, it is solely because the purpose of establishing a standard was originally to benefit others that it first puts enlightening others and only afterwards enlightening oneself.