瑜伽論記 21.101

21.101

一切智相，當有幾下，因問答辨一切智相略有五種，初辨後結。言如是生故者結初，若有出現世間一切智聲無不普聞，結餘四句可知。善男子！如是證成道理，由現量故者，結上現見所得相。由比量故者，結次三相，謂依止現見所得相，自類譬喻所引相，圓成實相。由聖教量故者，結彼第五善清淨言教相，如是三重由五種相名為清淨，次辨不清淨由七種相，須知因明，以因中說不成不定，及舉相違不成，相違各四，不定有六，一一別釋，如彼商羯羅王所造小因因明論，此中所說七相當彼何過耶？景云：今此文中，當其六不定中五，除相違決定。一者、此餘同類可得相者，此當同品一分轉異品遍轉，如言聲非勤勇無間所發因言無常性故，非勤勇無間所發宗以電空為同品，無常性因於電即有於空則無，以瓶等為異品，無常性因於彼遍有。今此文中，但明同品一分轉，故云此餘同類可得，此宗之外同品之中有此無常性因可得，故云此餘；二者、此餘異類可得相者，即是異品一分轉同品遍轉，如言聲是勤勇無間所發因云無常性故，此宗以瓶等為同品，無常性因於彼遍轉，以電空為異品，彼無常性因於電是有，於空即無，此宗之外異品一分得有無常性義，故云此餘異類可得，略不言同品遍有；三者、一切同類可得相者，即是共不定，如說聲常所量性故，此因於同品異品皆有，今此文中且明同品可得；四者、一切異類可得相者，則是不共，如說聲常是所聞故，無同法喻但有異喻，以除聲外并非所聞，故云一切異類可得；五者、異類譬喻所得者，則是俱品一分轉，如說聲常無質礙故等，以同品一分轉異品亦有一分轉，故言異類譬喻所得相；六者、非圓成實相者，支因不具，名非圓成；七者、非善清淨言教相者，如立聲常所作性故，此因但於異品中有，故能立言教非善清淨。

From "How many are the characteristics of omniscience?" onwards, by means of questions and answers, the characteristics of omniscience are distinguished into five kinds in brief, first distinguished and then concluded. The statement "Because of being born in this manner" concludes the first, while if there is an appearance in the world where the voice of omniscience is heard universally everywhere, this concludes the remaining four phrases, as can be understood. "O virtuous son! Such reasoning established by proof is due to direct perception" concludes the above characteristic obtained by direct perception. "Due to inference" concludes the next three characteristics, namely the characteristic obtained by relying on direct perception, the characteristic drawn from analogies of its own kind, and the pariniṣpanna characteristic. "Due to the authority of sacred teachings" concludes the fifth, the characteristic of well-purified spoken teachings. Such three kinds [of pramāṇa] are called purified by virtue of five characteristics. Next, unpurified states are distinguished by seven characteristics. One must know hetuvidyā (logic): in the reason (hetu), it speaks of the unproven (asiddha) and the inconclusive (anaikāntika), as well as adducing the contradictory (viruddha); the unproven and the contradictory each have four kinds, while the inconclusive has six, each explained individually as in the Nyāyapraveśa composed by King Śaṅkarasvāmin. To which fallacies there do the seven characteristics explained here correspond? Jing says: In this text now, they correspond to five of the six inconclusive reasons, excluding the viruddha-avyabhicārin (decisively contradictory). First, "the characteristic of being obtainable in other things of the same class" corresponds to occurring in a part of the sapakṣa and pervading the vipakṣa. For instance, stating: "Sound is not produced by deliberate effort immediately, because of impermanence." The thesis "not produced by deliberate effort immediately" has lightning and empty space as its sapakṣa; the reason "impermanence" exists in lightning but is absent in space; it has pots and the like as its vipakṣa, and the reason "impermanence" pervades them entirely. Here in this text, it only explains occurring in a part of the sapakṣa, hence it says "obtainable in other things of the same class." Outside this thesis, among the sapakṣa, this reason of impermanence can be obtained, hence it says "in other things." Second, "the characteristic of being obtainable in other things of a different class" is occurring in a part of the vipakṣa and pervading the sapakṣa. For instance, stating: "Sound is produced by deliberate effort immediately, because of impermanence." This thesis has pots and the like as its sapakṣa, and the reason of impermanence pervades them; it has lightning and empty space as its vipakṣa, and that reason of impermanence exists in lightning but is absent in empty space. Outside this thesis, in a part of the vipakṣa, the meaning of impermanence can be obtained, hence it says "obtainable in other things of a different class," concisely omitting to mention that it pervades the sapakṣa. Third, "the characteristic of being obtainable in all things of the same class" is the common inconclusive (sādhāraṇa-anaikāntika). For instance, saying: "Sound is eternal, because of being knowable." This reason exists in both the sapakṣa and the vipakṣa; here in this text, it momentarily explains being obtainable in the sapakṣa. Fourth, "the characteristic of being obtainable in all things of a different class" is the uncommon (asādhāraṇa). For instance, saying: "Sound is eternal, because of being audible." There is no sapakṣa example, only a vipakṣa example, because excluding sound, nothing else is audible, hence it says "obtainable in all things of a different class." Fifth, "obtained from analogies of a different class" is occurring in a part of both classes. For instance, saying: "Sound is eternal, because of being intangible," etc., because it occurs in a part of the sapakṣa and also occurs in a part of the vipakṣa, hence it is called "the characteristic obtained from analogies of a different class." Sixth, "the non-pariniṣpanna characteristic": when the members and reasons are incomplete, it is called non-pariniṣpanna. Seventh, "the characteristic of not being well-purified spoken teachings": for example, establishing "Sound is eternal, because of being produced." This reason exists only in the vipakṣa, hence the spoken teaching that establishes it is not well-purified.