因明入正理論疏 2.3

2.3

述曰：自下第三示喻之相。文段有三：一標舉、二列名、三隨釋。此初也。梵云達利瑟致案多，達利瑟致云見，案多云邊。由此比況，令宗成立，究竟名邊。他智解起，照此宗極，名之為見。故無著云：「立喻者，謂以所見邊與未所見邊和合正說。」師子覺言：「所見邊者，謂已顯了分。未所見邊者，謂未顯了分。以顯了分顯未顯了分，令義平等，所有正說，是名立喻。」今順方言，名之為喻。喻者，譬也、況也、曉也，由此譬況，曉明所宗，故名為喻。前雖舉因，亦曉宗義，未舉譬況，令極明了；今由此況，宗義明極，故離因立，獨明喻名。

The commentary states: The third section from here onward demonstrates the characteristics of the dṛṣṭānta. The text has three parts: first, positing; second, listing the names; third, explaining them in turn. This is the first part. In Sanskrit it is called dṛṣṭānta: dṛṣṭi means 'seeing', and anta means 'boundary' or 'limit'. Because by means of this illustration, the thesis is established, bringing it to completion is called anta. Another person's understanding arises and illuminates this culmination of the thesis; this is called dṛṣṭi. Therefore Asanga says: 'To posit an example means to make a proper statement by combining the seen limit with the unseen limit.' Buddhapālita (Siṃhabhadra) says: 'The seen limit refers to the already fully manifested part. The unseen limit refers to the not-yet fully manifested part. Using the fully manifested part to reveal the not-yet fully manifested part, making their meanings equal, whatever proper statement is made is called positing an example.' Now, following the local idiom, it is called an example (喻). An example is an illustration, a comparison, an illumination; because through this illustration and comparison the posited thesis is illuminated and clarified, it is therefore called an example. Although the reason was previously presented and also illuminated the thesis's meaning, an illustration had not yet been presented to make it extremely clear; now, through this comparison, the thesis's meaning becomes extremely clear, and therefore it is established separately from the reason and given the distinct name of 'example'.