因明入正理論疏 1.12

1.12

Fourth: 'hetuvidyā' is originally the name from the Buddhist sūtras. 'Nyāya' is the designation of Diṅnāga's treatise. Among the more than forty works composed by Diṅnāga, the most essential among them is the Nyāya treatise as the foremost. 'Entering treatise' is the designation of Śaṅkarasvāmin's teaching. 'Cause' refers to making known by wisdom, illuminating and understanding the pratijñā. Or it is production by words, purely establishing the effect of the pratijñā. 'Science' (illumination) refers to being distinct and manifest; the cause is itself the illumination, which is a karmadhāraya compound. Thus the Yogācārabhūmi, fascicle fifteen, states: 'What is the realm of hetuvidyā? It refers to all entities in the examined meaning.' The established phenomenon is called the examined meaning, and the conforming phenomena are called all entities. All entities are themselves hetuvidyā, because as causes they illuminate the examined meaning. 'Correct principle' eliminates the heterodox, being the fundamental truth of all phenomena, their svabhāva and viśeṣa. Because non-Buddhists and others made false statements that formed floating veils, Diṅnāga presented the condition for approaching understanding, naming it the *Mukha-śāstra*. Śaṅkarasvāmin, seeing that its purports were subtle and its expressions profound, feared that later students would find it difficult to fathom, so he summarized the guidelines to make this treatise, serving as the steps into hetuvidyā and the origin of the correct principle. Exhaustively approaching both teachings is called entering. Therefore, according to the Sanskrit, *hetuvidyā-nyāya-praveśa-śāstra* is a tatpuruṣa compound.