因明入正理論疏 3.175

3.175

述曰：此所離也。謂有於前色等境上，雖無映障，若有名、種等諸門分別，亦非現量。故須離此名言分別、種類分別，等取諸門分別。故《理門論》云：「遠離一切種類、名言、假立、無異諸門分別。」言種類者，即勝論師大有、同異，及數論師所立三德等。名言，即目短為長等，皆非稱實，名為假立。一依共相轉，名為無異。諸門六句常、無常等，或離一切種類名言，名言非一，故名種類。依此名言，假立一法，貫通諸法，名為無異。遍宗、定有、異遍無等，名為諸門。或可諸門即諸外道所有橫計安立諸法，名為諸門，計非一故。此即簡非。若唯簡外及假名言，不簡比量心之所緣，過亦不盡，故須離此所有分別方為現量。若一往唯言無二或三所有分別，有太寬失，非彼二、三全非現量。准七攝三，意地唯除無分別智，餘位隨應恒有彼故。然離分別略有四類：一五識身、二五俱意、三諸自證、四修定者。此言於色等，義是五識，故《理門論》引頌云：「有法非一相，根非一切行，唯內證離言，是色根境界。」次云：「意地亦有離諸分別，唯證行轉。又於貪等諸自證分，諸修定者離教分別，皆是現量。」

The Commentary says: This is what is eliminated. Namely, even if there are no obscurations or obstructions on the aforesaid sense-objects such as form, if there is conceptual construction through the various modes of name, universal, and so forth, it is also not perception (pratyakṣa). Therefore, one must be free of this conceptualization of verbal expression and conceptualization of universals, with 'and so forth' including the various modes of conceptual construction. Hence the Nyāyamukha states: 'Completely free from all the various modes of conceptual construction such as universals, verbal expressions, nominal designations, and non-difference.' 'Universals' refers to the Great Universal (mahāsāmānya) and universal-particular (sāmānya-viśeṣa) of the Vaiśeṣikas, and the three qualities (guṇas) posited by the Sāṃkhyas, and so forth. 'Verbal expression' refers to designating the short as long, and so forth, none of which corresponds to reality; hence they are called 'nominal designations.' Operating purely on the basis of a common characteristic is called 'non-difference.' 'The various modes' refers to the six categories, permanence, impermanence, and so on. Or, [it means] to be free of all kinds of verbal expressions; verbal expressions are not single, hence they are called 'kinds' (universals). Based on these verbal expressions, a single entity is nominally established that pervades all phenomena; this is called 'non-difference.' Pervading the subject, definitely present [in the sapakṣa], completely absent in the vipakṣa, and so forth, are called 'the various modes.' Or again, 'the various modes' refers to all the arbitrary imputations and establishments of phenomena by the non-Buddhists, which are called 'the various modes' because their imputations are not single. This is the elimination of errors. If one only eliminates non-Buddhists and nominal verbal expressions, but does not eliminate what is cognized by an inferential mind, the errors would not be completely removed. Therefore, one must be free of all these conceptual constructions to be pratyakṣa. If one were simply to say that it lacks conceptual constructions of two or three [kinds], there would be the fault of being too broad, for those two or three are not entirely non-pratyakṣa. According to the seven [cognitions] subsuming the three, in the mental domain, except for non-conceptual wisdom, the others constantly possess them as appropriate. However, being free from conceptual construction broadly has four kinds: first, the corporeal five consciousnesses; second, the mental [consciousness] co-arising with the five; third, all self-awarenesses (svasaṃvedana); fourth, those who cultivate meditative absorption (samādhi). The mention here of 'with regard to form and so forth' means the five consciousnesses. Thus the Nyāyamukha cites a verse: 'Entities have manifold aspects; a sense-faculty does not engage all of them. Only the inward realization free of words is the sphere of the physical faculties.' Next it says: 'In the mental domain there is also [a cognition] free from all conceptual constructions, operating solely as realized engagement. Furthermore, with regard to desire and so forth, all self-aware aspects (svasaṃvitti-bhāga), and those who cultivate meditative absorption being free of conceptual construction regarding doctrine—all these are pratyakṣa.'