因明入正理論疏 3.200

3.200

述曰：第四明量果也。或除伏難，謂有難云：如尺秤等為能量，絹布等為所量，記數之智為量果。汝此二量，火無常等為所量，現比量智為能量，何者為量果？或薩婆多等難：我以境為所量，根為能量。彼以根見等，不許識見，故根為能量。依根所起心及心所而為量果。汝大乘中，即智為能量，復何為量果？或諸外道等執境為所量，諸識為能量，神我為量果。彼計神我為能受者，知者等故。汝佛法中既不立我，何為量果？智即能量故。論主答云：「於此二量，即智名果。即者不離之義，即用此量智還為能量果。」

The Commentary says: The fourth [part] clarifies the result of the means of knowledge (pramāṇa-phala). Alternatively, it dispels a hidden objection. That is, an objection says: like a ruler or balance is the means of measuring, and silk or cloth is the object measured, the cognition that registers the count is the result of measuring. In these two means of knowledge of yours, fire, impermanence, and so forth are the object known (prameya), and the perceptual and inferential cognitions are the means of knowing (pramāṇa); what is the result of the means of knowledge (pramāṇa-phala)? Or the Sarvāstivādins and others object: "We take the object as the prameya, and the faculty as the pramāṇa. They hold that the faculty sees, etc., not allowing that consciousness sees; hence the faculty is the pramāṇa. The mind and mental factors arising dependent on the faculty serve as the pramāṇa-phala. In your Mahāyāna, cognition itself is the pramāṇa; what then is the pramāṇa-phala?" Or various non-Buddhists maintain that the object is the prameya, the consciousnesses are the pramāṇa, and the spiritual self (ātman) is the pramāṇa-phala, because they posit that the ātman is the experiencer, the knower, and so forth. "Since in your Buddhist teaching you do not posit a self, what is the pramāṇa-phala, given that cognition itself is the pramāṇa?" The author of the treatise answers: "Among these two means of knowledge, cognition itself is called the result." "Itself" means not separate: this very cognitive means of knowing in turn serves as the result of the means of knowing.'