因明入正理論疏 3.158

3.158

問：「陳那所造《因明》，意欲弘於本論，解義既相牟楯，何以能得順成？」答：「古師從詮及義，智開三量，以詮義從智，亦復開三。陳那已後，以智從理唯開二量。若順古并詮，可開三量。廢詮從旨，古亦唯二。當知唯言，但遮一向執異二量外，別立至教及譬喻等，故不相違。廣此二量，如章具辯。有依於此唯二量文，遂立量云：似現、比等皆比量攝。如疏具述，有過不習。」

Question: 'In composing the Hetuvidyā, Diṅnāga intended to propagate the fundamental treatise; since their interpretations of the doctrines contradict each other, how could it succeed in conforming to it?'
Answer: 'Ancient masters, following expression and meaning, opened cognition into three pramāṇas; when expression and meaning follow cognition, they also opened three. From Diṅnāga onward, making cognition follow the principle, only two pramāṇas are opened. If conforming to the ancients and including expression, three pramāṇas may be opened. If setting aside expression and following the essential import, the ancients also had only two. One should know that the word "only" merely excludes those who rigidly cling to establishing scriptural authority, analogy, and so forth apart from the two pramāṇas, so there is no contradiction. Elaborating on these two pramāṇas is fully analyzed in the chapters. Some, relying on this text stating "only two pramāṇas", proceeded to establish the argument: "Pseudo-perception, pseudo-inference, and so forth are all subsumed under inference." As fully related in the commentary, this has fallacies and should not be practiced.'