..续本文上一页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"若于是处，显因同品，决定有性。“
Sanskrit︰yatra hetoh sapaksa evastitvam khyapyate.
Chinese︰若于是处，显因同品，决定有性。
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)刘培育编《因明新探》，甘肃人民出版社出版，1989年，页326。
(注2)Anandashankar B。 Dhruva 教授《入论》梵文精校本，｀Gaekwads｀ Oriental Series卷38，1968年重印版。
(注3)《如实论》的梵文原著，失传已久，汉译仅有三章，不全。论的作者，有说是世亲，因其内容如“类jati”与世亲的《论轨》(vada－vidhi)相似；但也有人不同意此说。参见 Pre－Dignaga Buddhist Texts on Logic from Chinese Sources，Gaewad”s Oriental series卷49,1930年，杜芝(Giuseppe Tucci)著译；第一部份(《如实论》梵文还原本)页
(注4)同上书卷。
(注5)梵语的标点符号主要有两个︰“／”和“／／”。前者类似逗号或分号，或一个未结束的句号；后者是一个句号，或总句号。还有一个特别的括号“iti”，表示在它之前的文句是引文，或者是一种特别说明或陈述。
(注6)《入论疏》，《入论》梵文精校本，Gaewad”s Oriental Series卷38，w页16，第17～20行。
(注7)方括号标出的词语是本文作者所加。
(注8)《入论疏》，《入论》梵文精校本，Gaewad”s Oriental Series 卷38，w页18，第1～3行。
(注9)《入论疏》，《入论》梵文精校本，Gaewad”s Oriental Series 卷 38，w页18，第13、16 、17行。
(注10)同上书、卷、页，第14、15行。
(注11)柯利贤在解释中实际上复述了天主的表述模式。见同上书、卷、页，第13～20行。
《梵本《因明入正理论》》全文阅读结束。