因明入正理論疏 1.7

1.7

Master Śaṅkarasvāmin was indeed his disciple. How could he be compared to Su Qin and Zhang Yi studying under Guiguzi merely to excel in diplomacy, or Yanzi and Zixia serving Confucius only to listen vainly to rites and music? Furthermore, having skillfully probed the three means of valid cognition, wonderfully exhausted the two kinds of causes, opened up the eight portals, and made effective the two kinds of benefit, he investigated previous philosophers, set a model for later luminaries, and summarized the general guidelines to compose this treatise. When the Great Master traveled to the realm of Kashmir in northern India, at the monastery of Master Dharmatrāta, he met the great master of treatises Saṅghayaśas—translated as 'Renowned by the Assembly'—who was exceptionally skilled in the Sarvāstivāda and the sciences of reasoning and grammar; having initially undergone testing and determination with him, he understood the profound path. Later, in the kingdom of Magadha in central India, he again met Bodhisattva Śīlabhadra and others, repeatedly discussing what is subtle and hidden, and refining its purports even further, opening the branches and leaves to exhaust their roots and following the waves to investigate their sources. Although past scholars had laurel-like awakenings, none equaled the fragrant ease of our master. Turning on his heel, he propagated it and consequently instructed beginners, hoping that when debating the heterodox and orthodox, they would have a compass with clear tracks. This is the origin of this treatise.