注大乘入楞伽經 4.87

4.87

The five-membered syllogism consists of: first, the thesis (pratijñā); second, the reason (hetu); third, the example (dṛṣṭānta); fourth, the application (upanaya); and fifth, the conclusion (nigamana). The thesis, reason, and example are also called the three-membered inference, while the application and conclusion merely complete them. For instance, non-Buddhists falsely imagine and grasp sound to be permanent. Within the study of logic (hetuvidyā), they construct the syllogism: 'Sound is the subject (pakṣa), and being definitely permanent is the thesis. The reason is: because of being produced; the positive example is: like space.' However, space is not of a produced nature, so the reason does not apply to it, and the cited example is discordant; thus establishing sound as permanent fails. In the Buddha's Dharma, sound is impermanent, so the syllogism is constructed: 'Sound is the subject, and being definitely impermanent is the thesis. The reason is: because of being produced; the positive example is: like a vase or a pot.' As the Śūraṅgama Sūtra says: 'Sound and voice are mixed with speech, merely relying on names, phrases, and syllables.' How could it be permanent? Non-Buddhists have various clinging attachments and consider themselves superior to others; if one does not construct syllogisms like theirs to refute them through inference, by what means could their attachments be broken? Therefore, the five-membered syllogism spoken by the Tathāgata is like using a wedge to remove a wedge, or using sound to stop sound. It shatters the divergent attachments of Māras and non-Buddhists, establishes the core tenets of the Buddha's Dharma, and causes sentient beings to be free from various divergent views such as existence and non-existence regarding the realm realized by noble wisdom personally realized. Foolish people who are deluded about the teaching still imagine an existent nature, engaging in false discrimination regarding identity and difference, annihilation and permanence.