yadi cāgnivat svataḥ pramāṇasiddhir iti manyase, anapekṣyāpi prameyān arthān pramāṇānāṃ prasiddhir bhaviṣyati | kiṃ kāraṇaṃ |
na hi svataḥ siddhiḥ param apekṣate | athāpekṣate na svataḥ siddhiḥ |
atrāha yadi nāpekṣante prameyān arthān pramāṇāni ko doṣo bhaviṣyatīti | atrocyate |
此偈明何義 若汝意謂 量與所量如火成者 量則自成不待所量 何以故
若自成者則不待他 若待他者非自成故
此我今說 若不相待何不自成 若待於他則非自成 此我今說 若量不待所量之物為有何過 此我今說 偈言
gal te me bźin du raṅ las tshad ma grub po sñam du sems na | gźal bar bya ba’i don rnams la ma ltos par yaṅ tshad ma rnams rab tu ’grub par ’gyur ro || ci’i phyir źe na |
raṅ las grub pa ni gźan la ltos pa ma yin no || ’on te ltos na ni raṅ las grub pa ma yin no ||
’dir smras pa | gal te tshad ma rnams gźal bar bya pa’i don rnams la ni | mi ltos na skyon cir ’gyur źe na | ’dir bśad pa |
The opponent replies: What defect will ensue if the ‘means of true cognition’ do not require the objects to be cognised? Here we observe:
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Verse 1-10