因明入正理論疏 3.192

3.192

述曰：此即舉果顯智，明正比量。智為了因，火、無常等是所了果。以其因有現、比不同，果亦兩種，火、無常別。了火從烟現量因起，了無常等從所作等比量因生，此二望智，俱為遠因。藉此二因，緣因之念為智近因。憶本先知，所有烟處必定有火，憶瓶所作而是無常，故能生智了彼二果。故《理門》云：「謂於所比審觀察智，從現量生，或比量生。及憶此因與所立宗不相離念，由是成前。舉所說力，念因同品定有等故。是近及遠比度因故，俱名比量。」

The Commentary says: This adduces the result to reveal the cognition, explaining correct inference. The cognition is the revealing cause (jñāpaka-hetu); fire, impermanence, and so forth are the revealed results. Because the reasons differ as perceptual and inferential, the results are also of two kinds, distinguished as fire and impermanence. Knowing fire arises from smoke, which is a perceptual reason; knowing impermanence and so forth arises from being produced, which is an inferential reason. With respect to the cognition, both of these are remote causes. Relying on these two reasons, the memory of apprehending the reason serves as the proximate cause for the cognition. Remembering what was previously known—that wherever there is smoke there must be fire, and remembering that a pot is produced and impermanent—it is therefore able to produce the cognition that fully knows those two results. Thus the Nyāyamukha states: 'The cognition that closely investigates the object to be inferred arises from perception, or it arises from inference; and the memory that this reason is inseparable from the thesis to be established—through these the preceding is accomplished. By the power of what has been stated, one remembers that the reason is definitely present in the sapakṣa, and so forth. Because they are the proximate and remote causes of inferring, they are both called inference.'