注大乘入楞伽經 4.86

4.86

Regarding the three kinds of valid cognition (pramāṇa): the first is direct perception (pratyakṣa), the second is inference (anumāna), and the third is noble testimony (śabdapramāṇa). A 'pramāṇa' has the meaning of standard definition, like using pecks and bushels to measure things. As for direct perception: 'direct' means manifest; it refers to clearly experiencing an object without entangling names or words, without a calculating mind, directly obtaining the essence of the dharma, free from false discrimination, and without error. As for inference: 'inference' means comparison; it refers to coming to know by inferring and measuring through reasons and analogies. For instance, seeing smoke in the distance one inevitably knows there is fire, and seeing horns across a wall one inevitably knows there is an ox; though not directly seen, it is also not false. As for noble testimony: it means taking the Tathāgata's noble teaching as the guiding standard. Therefore an ancient worthy said: 'After our Buddha passed away, the sūtras and treatises serve as the carpenter's line and good friends as the compass, in order to guard against Māra and non-Buddhists.' This is what it means.