atha manyase teṣāṃ pramāṇānāṃ vinā pramāṇaiḥ prasiddhiḥ, prameyāṇāṃ punar arthānāṃ pramāṇaiḥ prasiddhir iti, evaṃ sati yas te vādaḥ pramāṇaiḥ prasiddhir arthānām iti sa hīyate |
vaiṣamikatvaṃ ca bhavati keṣāṃcid arthānāṃ pramāṇaiḥ prasiddhiḥ keṣāṃ cin neti |
viśeṣahetuś ca vaktavyo yena hetunā keṣāṃcid arthānāṃ pramāṇaiḥ prasiddhiḥ keṣāṃcin neti |
sa ca nopadiṣṭaḥ | tasmād iyam api kalpanā nopapanneti |
atrāha | pramāṇāny eva svātmānaṃ parātmānaṃ ca prasādhayanti | yathoktaṃdyotayati svātmānaṃ yathā hutāśas tathā parātmānaṃ | svaparātmānāvevaṃ prasādhayanti pramāṇānīti |
yathāgniḥ svātmānaṃ parātmānaṃ ca prakāśayati tathaiva pramāṇāni prasādhayanti svātmānaṃ parātmānaṃ ceti | atrocyate |
此偈明何義 若汝意謂 量離量成 所量之物為量成者 若如是諍量成所量 汝則有過
有物量成有不量成
若如是者應說勝因 若說勝因則可得知 何者量成何者不成
汝不能示如是分別 義不相應
此我今說 如有人言 我所說量自他能成 而說偈言猶如火明故 能自照照他彼量燎如是 自他二俱成
此偈明何義 如火自照亦能照他 量亦如是 自成成他 我今答彼偈言
’on te tshad ma rnams med par yaṅ tshad ma de rnams rab tu ’grub pa yin la | gźal bar bya ba’i don rnams ni tshad ma rnams kyis rab tu ’grub pa yin no sñam du sems na de lta na ni khyod kyi tshad ma rnams kyis don rnams ’grub po źes smras pa gaṅ yin pa de ñams par ’gyur la
don kha cig ni tshad ma rnams kyis rab tu ’grub pa yin | kha cig ni ma yin no źes mi ’dra pa ñid du yaṅ ’gyur ro ||
de lta na ni gtan tshigs gaṅ gis na don kha cig ni tshad ma rnams kyis rab tu ’grub pa yin la | kha cig ni ma yin no źes gtan tshigs kyi khyad par yaṅ smra bar bya ba yin na |
de yaṅ ma bstan pas de’i phyir rtog pa ’di yaṅ ’thad pa ma yin no ||
4 ’dir smras pa | ji skad du | ji ltar me yis gźan bdag ñid || gsal byed de bźin raṅ ñid ltar || de bźin tshad ma rnams kyaṅ ni || raṅ gźan bdag ñid ’grub ce na || źes bstan pa lta bur tshad ma rnams kyis raṅ gi bdag ñid daṅ | gźan gyi bdag ñid rab tu sgrub par byed pa yin te |
ji ltar mes raṅ gi bdag ñid daṅ | gźan gyi bdag ñid gsal bar byed pa de bźin du tshad ma rnams kyaṅ raṅ gi bdag ñid daṅ gźan gyi bdag ñid rab tu sgrub par byed pa yin no źe na | ’dir bśad pa |
Now, if you think: those pramāṇas are established without pramāṇas; the objects to be cognized, however, are established through the pramāṇas, then your position that [all] objects are established through pramāṇas is abandoned.
There is, moreover, a discordance, namely that some objects are established through pramāṇas, while some others are not.
And you should state the special reason why some objects are established through pramāṇas, while some others are not.
But you have not stated that. Thus this assumption, too, is not valid.
The opponent replies: The pramāṇas establish themselves as well as other things. As it is said:‘Fire illuminates itself as well as other things. Likewise, the pramāṇas establish themselves as well as other things’.
...Here we observe:
Complete text
Verse 1-10