因明入正理論疏 3.196

3.196

問：「《理門論》中現、比量境及緣因念，隨其所應俱名現、比，如何此中俱但說於智？何理得知彼於現境亦名現量，比量之因亦名比量？」答：「《理門論》中云：問：『何故此中與前現量別異建立？』此問詞。『為現二門，此處亦應於其比果說為比量，彼處亦應於其現因說為現量，俱不遮止。』此答詞。即初後互明也。今者此中俱，但出量體，略彼作具之與作者，略廣故爾。」

Question: 'In the Nyāyamukha, the objects of perception and inference, as well as the memory apprehending the reason, are all called perception and inference according to the case; why is it that here only cognition is spoken of? By what principle is it known that there the object of perception is also called perception, and the cause of inference is also called inference?' Answer: 'The Nyāyamukha asks: "Why is this established differently from the previous perception?" This is the question. "In order to show two approaches: here, the result of inference should also be called inference, and there, the cause of perception should also be called perception; neither is precluded." This is the answer. That is, the earlier and later mutually explain each other. Now here, both merely state the substance of the means of knowledge, omitting the instrument and the agent; this is due to the difference between brief and broad explanations.'