因明義斷 1.2

1.2

詳夫因明論者，銓衡八藏、繩墨四韋，九十六道之規模、二十八師之軌轍，宗歸立破、道洽自他，寔大夜之玉珠、是長昏之龍燭，故暢其鴻賾者乃樹正之司南、控彼宏綱者誠破邪之逐北。是以法王肇出、初闢幽關，智將嗣生、重開奧府，無著聳八支以立玄極，同八柱以承天；世親陳五分以顯深幾，若五山而鎮地；復有陳那命世以秀出，舉三立以類三光；天主應時以挺生，張二悟而齊二耀，可謂趨寶山之帝輦、出朽宅之王軒，故用之者稱智雄、述之者標詞傑。所以演暢之輩皆吐袪闇之神燈、注述之儔各奮斬邪之智劍，故言申即陳立破、開章先辨正邪，紛綸於八極之間、暐曄於六合之內。沼雖不敏，敢慕高蹤，故輒藻鏡是非、議詳得失，豈只故乖前哲，務為成其本宗。冀來鑒忽披，幸知其意耳。

In examining the treatises on hetuvidyā: they weigh the eight Piṭakas and set the plumbline for the four Vedas; they are the standard for the ninety-six paths and the rutted track for the twenty-eight masters. Their doctrinal focus resides in establishment and refutation; their way permeates self and other. Truly they are the jade pearl of the great night, the dragon-lantern of the long darkness. Therefore, whoever brings forth their profound depths is a compass that plants the correct; whoever holds fast to their vast guidelines truly pursues the vanquished in overturning the heterodox. For this reason, when the Dharma King first arose, he initially opened the hidden barrier; when the wise generals succeeded him, they reopened the profound treasury. Asaṅga erected the eight members to set the mystical zenith, just like the eight pillars bearing up Heaven; Vasubandhu presented the five members to manifest the deep mysteries, like the five peaks anchoring the Earth. Furthermore, Dignāga came forth in his generation as an eminent figure, raising the three establishments to resemble the three luminaries; Śaṅkarasvāmin emerged in response to the times, unfolding the two awakenings to rival the two lights. This may be called driving the imperial carriage to the jewel mountain, or setting forth the royal chariot from the decaying mansion. Therefore, those who employ it are called heroes of wisdom, and those who expound it are marked as champions of discourse. Thus, those who expounded it have all brought forth divine lamps that dispel darkness, and those who commented on it have each brandished swords of wisdom that sever the heterodox. Hence, as soon as speech is uttered, establishment and refutation are set forth; upon opening a chapter, the correct and the heterodox are first distinguished, dispersing abundantly within the eight extremities and shining brilliantly throughout the six directions. Although I, Zhao, am not clever, I dare to admire their lofty tracks. Therefore, I have ventured to mirror and clarify right and wrong and deliberate upon the gains and losses. How could this merely be to contradict the former sages out of stubbornness? My aim is to establish their fundamental school. I hope that when future observers chance to open this, they may fortunately know my intention.