因明入正理論疏 1.7

1.7

商羯羅主，即其門人也。豈若蘇、張之師鬼谷，獨擅縱橫；游、夏之事宣尼，空聞禮樂而已。既而善窮三量，妙盡二因，啟以八門，通以兩益，考覈前哲，規模後頴，總括綱紀，以為此論。大師行至北印度境迦濕彌羅國，法救論師寺，逢大論師僧伽耶舍，此云眾稱，特善薩婆多及因聲明論，創從考決，便曉玄猷。後於中印度境摩揭陀國，復遇尸羅跋陀菩薩等，重討幽微，更精厥趣，披枝葉而窮其根柢，尋波瀾而究其源穴。雖前修而桂悟，未烈我師之芳閑。旋踵弘揚，因訓初學，庶使對揚邪正，司南有軌。斯乃此論之因起也。

Master Śaṅkarasvāmin was indeed his disciple. How could he be compared to Su Qin and Zhang Yi studying under Guiguzi merely to excel in diplomacy, or Yanzi and Zixia serving Confucius only to listen vainly to rites and music? Furthermore, having skillfully probed the three means of valid cognition, wonderfully exhausted the two kinds of causes, opened up the eight portals, and made effective the two kinds of benefit, he investigated previous philosophers, set a model for later luminaries, and summarized the general guidelines to compose this treatise. When the Great Master traveled to the realm of Kashmir in northern India, at the monastery of Master Dharmatrāta, he met the great master of treatises Saṅghayaśas—translated as 'Renowned by the Assembly'—who was exceptionally skilled in the Sarvāstivāda and the sciences of reasoning and grammar; having initially undergone testing and determination with him, he understood the profound path. Later, in the kingdom of Magadha in central India, he again met Bodhisattva Śīlabhadra and others, repeatedly discussing what is subtle and hidden, and refining its purports even further, opening the branches and leaves to exhaust their roots and following the waves to investigate their sources. Although past scholars had laurel-like awakenings, none equaled the fragrant ease of our master. Turning on his heel, he propagated it and consequently instructed beginners, hoping that when debating the heterodox and orthodox, they would have a compass with clear tracks. This is the origin of this treatise.