..續本文上一頁hat of vyatireka by which to display the intrinsic nature of a vaidharmya are both written in a suject-predicate compound sentence of affirmative mood; but Xuan Zhuang changes them into a conditional one of subjunctive mood in his Chinese version, which looks closer to the practice of logical language in style.
Sect. Ⅴ.About the reading of"若于是處，顯因同品，決定有性。“
Sanskrit︰yatra hetoh sapaksa evastitvam khyapyate.
Chinese︰若于是處，顯因同品，決定有性。
The Sanskrit sentence is very clearly a single one of affirmative mood, and not of two sentences. Xuan Zhuang makes it into two Chinese sentences of subjunctive mood, and this is perhaps the cause that misleads some scholars to take it as two sentences. It is in this Sanskrit sentence to merely lay stress upon a hetu that certainly remains in its sapaksa, and not to create a term for sapaksa, and also not to mean"a demonstration of the definite existence of a hetu and its sapaksa".
Hetuvidya of India like the traditional logic is a science of precise thinking. Xuan Zhuang while translating Sanskrit texts of Hetuvidya, succeeded in creating a set of Hetuvidya terms in Chinese, accurately corresponding to their Sanskrit originals. It goes without saying that It goes without saying that ne so if one were not a great master of the Hetuvidya science.
(注1)劉培育編《因明新探》，甘肅人民出版社出版，1989年，頁326。
(注2)Anandashankar B。 Dhruva 教授《入論》梵文精校本，｀Gaekwads｀ Oriental Series卷38，1968年重印版。
(注3)《如實論》的梵文原著，失傳已久，漢譯僅有叁章，不全。論的作者，有說是世親，因其內容如“類jati”與世親的《論軌》(vada－vidhi)相似；但也有人不同意此說。參見 Pre－Dignaga Buddhist Texts on Logic from Chinese Sources，Gaewad”s Oriental series卷49,1930年，杜芝(Giuseppe Tucci)著譯；第一部份(《如實論》梵文還原本)頁
(注4)同上書卷。
(注5)梵語的標點符號主要有兩個︰“／”和“／／”。前者類似逗號或分號，或一個未結束的句號；後者是一個句號，或總句號。還有一個特別的括號“iti”，表示在它之前的文句是引文，或者是一種特別說明或陳述。
(注6)《入論疏》，《入論》梵文精校本，Gaewad”s Oriental Series卷38，w頁16，第17～20行。
(注7)方括號標出的詞語是本文作者所加。
(注8)《入論疏》，《入論》梵文精校本，Gaewad”s Oriental Series 卷38，w頁18，第1～3行。
(注9)《入論疏》，《入論》梵文精校本，Gaewad”s Oriental Series 卷 38，w頁18，第13、16 、17行。
(注10)同上書、卷、頁，第14、15行。
(注11)柯利賢在解釋中實際上複述了天主的表述模式。見同上書、卷、頁，第13～20行。
《梵本《因明入正理論》》全文閱讀結束。