因明義斷 1.26

1.26

有人引《理門》云「於比量中唯見此理，乃至云遮合結等。」此意以論云「為於所比顯宗法性，故說因言。為顯於此不相離性，故說喻言。為顯所比，故說宗言。」於所比中，除此更無其餘支分，故知陳那說宗因喻，云唯三分者。其義云何？答：不然。前云：又比量中唯見此理。若所比處，此相定遍於餘同類，念此定有；於彼無處，念此遍無。是故由此生決定解，即因三相，不說其宗。又云：於所比中故宗為所比，即所立因喻能比即能立，故不取宗，云唯三分。又云：故定三相，唯為顯因。由此道理，雖一切分皆能為因顯了所立，然唯一分且說為因。以此故知，宗為所立，三相能顯即為能立。餘所引證，立理設難，並如前說。

Someone quotes the Nyāyamukha, saying: “‘In inference one sees only this principle,’ up to ‘refuting application, conclusion, and so forth.’” This intention is based on the treatise saying: “In order to reveal the property of the subject (pakṣadharmatva) with respect to the inferable (anumeya), the words of the reason are stated. In order to reveal its inseparability from this, the words of the example are stated. In order to reveal the inferable, the words of the pratijñā are stated.” With respect to the inferable, apart from these there are no other members; therefore, one knows that Dignāga speaks of pratijñā, reason, and example when saying “only three members.” How is its meaning to be taken? Answer: It is not so. Earlier it said: “Furthermore, in inference one sees only this principle: if at the locus of the inferable this mark is definitely pervasive; in other similar classes one is mindful that this definitely exists; and where that [sādhya] is absent, one is mindful that this is completely absent. Therefore, from this a decisive understanding is generated”—this is precisely the three characteristics of the reason (trairūpya), and does not mention the pratijñā. It also says: “With respect to the inferable, therefore the pratijñā is the inferable, namely the sādhya; the reason and example are the instruments of inference (anumāna), namely the sādhana”; therefore, it does not include the pratijñā when saying “only three members.” It also says: “Hence, it is determined that the three characteristics are only for revealing the reason. By this principle, although all members can serve as reasons to reveal the sādhya, nevertheless only one member is provisionally stated as the reason.” From this, we know that the pratijñā is the sādhya, and the three characteristics that can reveal it are the sādhana. Other quotations of proof, establishments of principles, and settings of objections are all as previously explained.