athāpi manyase ’pekṣyaiva prameyān arthān pramāṇāni bhavantīti mā bhūt pūrvokta doṣa iti kṛtvā, evaṃ te sati vyatyayaḥ pramāṇaprameyāṇāṃ bhavati |
pramāṇāni te prameyāṇi bhavanti prameyaiḥ sādhitatvāt | prameyāṇi ca pramāṇāni bhavanti pramāṇānāṃ sādhakatvāt |
此偈明何義 若汝意謂 待所量物量是故有量 畏有前過 汝若如是量所量一不得相離
汝若如是量即所量 何以知之 所量成量所量即量 量成所量量所量一 偈言
ci ste sṅar smras pa’i skyon du ’gyur ba na mi ruṅ ṅo sñam nas tshad ma rnams ni gźal bar bya ba’i don rnams la ltos pa yin no sñam du sems na de lta na ni khyod kyi tshad ma daṅ gźal bar bya ba rnams bzlog par ’gyur te |
khyod kyi tshad ma rnams kyaṅ gźal bar bya bar ’gyur ro || gźal bar bya ba rnams kyis rab tu bsgrub pa’i phyir ro || gźal bar bya ba yaṅ tshad ma rnams su ’gyur te | tshad ma rnams sgrub par byed pa yin pa’i phyir ro ||
Moreover, if you think, in order to avoid the defect stated before, that the ‘means of true cognition’ exist only in relation to the ‘objects to be cognized’, then there is an interchange of pramāṇas and prameyas.
Your pramāṇas become prameyas, because they are established by the prameyas. And the prameyas become pramāṇas, because they establish the pramāṇas.
Complete text
Verse 1-10