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established, it is always a suitable reason."
If reasons are divided, there are genuine reasons and apparent ones.
In the FIRST, genuine reasons, there are the definition and divisions. As for the FIRST,
definitions, the definition of a genuine reason is that it is one in which the three modes are all present.
Here dividing them to show the connections, there are three kinds:
1) the reason of fruition
2) the reason of nature
3) the reason of what is not conceived.
In the FIRST, the reason of fruition, there are the definition of the reason of fruition and the
divisions. The definition of the reason of fruition is: "that which is connected to the arising of the fruition
and has been presented as a reason of fruition, establishing the inference that is asserted, in which the three
modes are complete."
As for the divisions, in terms of the means of presenting the relationship, there are five kinds:
1. "The dharmin "actual345 smoke" has fire, since it is smoke." Such syllogisms establish a cause from an
actually existing sign of the fruition.
2. Similarly, "The dharmin "the appearance of smoke" has not occurred before its preceding cause, fire,
since it is smoke." These establish a preceding cause from its effect.
3. "The dharmin "the proliferating346 skandhas" occur with their respective causes, since they are things
existing only some of the time."347 That establishes causes in general for temporary things.
4. "The dharmin "appearance of sense consciousness of green" is accompanied by its own object-
condition,348 because it is sense consciousness." That establishes that there is a particular cause.
5. "The dharmin "a lump of molasses in the mouth" has form, because it has taste." Here the dharma
which is the cause is the reason for an inferred fruition. In reality from the present taste of molasses, both
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THE SWORD OF PRAJÑA
the former and present taste and form of the molasses, as a single association produced by a preceding
cause can be inferred.
Thus, there are many ways of establishing the cause by the fruition, and by this splitting of hairs
or making fine distinctions349 that water is unmoving is attributed to its being supported by a support. From
spoonbills, water, croaking frogs, and ants being carried away there is attributed the cause that rain has
fallen, and so forth. All350 such correct reasonings attributing causes to fruitions should be gathered under
the heading of reasons of fruition.
SECOND, under the reason of nature there are the definition and divisions. FIRST, the
definition of the reason of nature is when "a reason is presented that is of the same essential nature351 as
the thing to be proved itself, establishing what we want to say, in which all the three modes are present."
That is the definition of the reason of nature.
In the SECOND, the divisions of the reason of nature
There are divisions in terms of reasons and in terms of what is to be established. The FIRST,
division in terms of reasons, is like, "The dharmin "sound" is impermanent, because it is produced or
"...because it arises." Here there is dependence on a distinction or qualification.352
The other is like "The dharmin "sound" is impermanent, because it exists as a thing." What is
presented here is a syllogism with a sign of the nature that is pure of distinctions.353
Of these two ways of expressing the reason, the former shows another thing as fruition. This is
like dependence on another.354 The later, merely describes the essence autonomously. This is called pure
of dependency or without dependency.355 Aside from their mere classification these have no real difference.
SECOND there are real establishment and conventional establishment.
The FIRST, real establishment356, is like, "The dharmin "sound" is impermanent, because it is
produced."
The SECOND, establishment by conventional terms357 is like, "the dharmin "sound" is
impermanent, because it is instantaneous."
Third, a syllogism with a reason of non-observation,358
Within this there are the definition and the distinctions. As for the FIRST, the definition of an
syllogism with a reason of non-observation is "that which is presented as a reason for refuting what is to
be refuted." This is the definition of an reason of non-observation in which the three reasons are not
observed to be complete.
If we divide, there are a true unobserved sign which is incapable of appearing, and a true
unobserved sign which is capable of appearing.
Within the first are the characteristic and the subject with the characteristic.359 In the FIRST we
are unable to prove that a dharma to be refuted is necessarily absent in the basis of dispute, but are able to
refute its existence. That is the definition of a non-apparent unobserved reason in which the three modes
are complete.
In the way of establishing such a syllogism, for a continuum encountering that invisible object no
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THE BLAZING LIGHTS OF THE SUN AND MOON
pramana could produce the perception of such an object, for example, an invisible rakshasa. This non-
apparent unperceived object, which we cannot evaluate360 and so forth, in brief, is an unfathomable or
uninferable361 object that should neither be exaggerated or deprecated.362
SECOND Perceivable but unobserved true reasons
Within this there are the definition and the divisions.
FIRST, the definition of a perceivable but unobserved reason is, "a basis of establishment363
in which the dharmas to be refuted can be certainly established to be non-existent, by a reason having all of
the three modes." For example if an ordinary person were here we could see that person, so if we do not
see anyone, no one is here. In the divisions of a perceivable but unobserved reason there are
perceivable but unobserved reasons with a necessarily related pair and with a necessarily excluded pair.364
FIRST, as for perceivable but unobserved reasons with necessarily related pairs,
Within this there are the definition and the divisions.
FIRST, the definition of necessarily related pair is: "a perceivable but unobserved true reason always
paired with the thing to be refuted." That is the definition of an apparent unperceived true reason joined to
the reason for negation by non-affirming negation.
There are four divisions of necessarily related pairs.
FIRST, an unperceived nature is like: "In the dharmin "this house" there is no vase, since it is perceivable
but not perceived by pramana."
SECOND, there is an unperceived cause, because what is paired with it is not perceived. This is like: "The
dharmin "the ocean at night" has no smoke, since it has no fire."
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