viṣama evopanyāso ’gnivat pramāṇāni svātmānaṃ ca prasādhayanti parātmānaṃ ca prasādhayantīti | na hy agnir ātmānaṃ prakāśayati |
yathā prāg evāgnināprakāśitas tamasi kumbho nopalabhyate ’thottarakālam upalabhyate ’gninā prakāśitaḥ san, evam eva yady aprakāśitaḥ prāg agnis tamasi syād uttarakālam agneḥ prakāśanaṃ syāt, ataḥ svātmānaṃ prakāśayet |
na caitad evam | tasmād iyam api kalpanā nopapadyata iti |
此偈明何義 彼量如火自他能成難不相應 何以故 非火自照
如初未照闇中瓶等不可得見 以火照亡然後得見 如是如是 若火自照 初火應闇後時乃明 如是得言火能自照
若初火明則不得言火能自照 如是分別火自他照義不相應
me daṅ ’dra bar tshad ma rnams kyaṅ raṅ daṅ gźan gyi bdag ñid gñis rab tu sgrub par byed pa yin no źes smras pa de ni mi mthun pa ñid yin te | me ni raṅ las gsal bar byed pa ma yin te |
ji ltar me mi ’bar ba’i sṅa rol na mun khuṅ na bum pa mi dmigs pa la | mes gsal bar byas nas phyis dmigs pa de bźin du | gal te gsal bar ma byas pa’i sṅa rol du me mun khuṅ na yod la | phyis mes gsal bar ’gyur na ni de’i phyir raṅ gi bdag ñid gsal bar byed pa yin na |
de yaṅ de lta || ma yin pas rtog pa ’di yaṅ ’thad pa ma yin no ||
Your proposition that the pramāṇas establish themselves as well as other things like fire [that illuminates itself as well as other things] is defective. For fire does not illuminate itself.
A pot, not illuminated by fire, is first not perceived in darkness. Then, being illuminated by fire, it is perceived. If, in the same manner, fire, not being illuminated, first existed in darkness and then were illuminated, it would be possible to say: it illuminates itself.
This, however, is not the case. Thus this assumption, too, is not valid.
Complete text
Verse 1-10