因明入正理論疏 1.14

1.14

Among these five interpretations: the first is the illumination of the cause; the second is the cause of the illumination; the third is that cause and illumination are distinct; the fourth is that the cause is itself the illumination; the fifth is to which teaching they belong. The correct principle also has five: first, the true nature of all phenomena; second, the profound subtleties of proof and refutation; third, the established meaning and pratijñā; fourth, Diṅnāga's root treatise, each of which generally connects to the preceding four; and by distributing them individually, they form five explanations. Interpreting them interchangeably, they make twenty-five interpretations in total; fearing that the text would become overly voluminous, I therefore do not relate them in detail. However, according to the initial explanation, the teaching is also hetuvidyā. According to the latter four interpretations, the teaching is the instrument of that, and is also named hetuvidyā. 'Treatise' (śāstra) means measuring and discussing. Measuring and determining the genuine and semblance, discussing and detailing proof and refutation, resolving nature and characteristics, and instructing disciples is called a treatise. According to the latter four interpretations, since it is that which is expressed and the treatise is the teaching, it is the treatise of entering the correct principle through hetuvidyā, which is a tatpuruṣa compound. Desiring to cause one to follow and realize the illumination produced by the cause and thereby enter the correct principle, he therefore spoke this treatise, like the Madhyamakaśāstra. Or, this discriminates and explains the capacity to enter the correct principle and hetuvidyā, establishing the title of this treatise, like the Daśabhūmika-sūtra. Or, relying on the capacity to enter the correct principle and hetuvidyā, he spoke this treatise, just as flowers are named after water and land; hence it serves as the title.