因明入正理論疏 3.207

3.207

述曰：此下釋也，釋文亦三，即釋初也。謂諸有了瓶、衣等智，不稱實境，妄分別生，名分別智。准《理門》言，有五種智，皆名似現：一散心緣過去；二獨頭意識緣現在；三散意緣未來；四於三世諸不決智；五於現世諸惑亂智，謂見杌為人，覩見陽炎謂之為水，及瓶、衣等，名惑亂智，皆非現量，是似現收。或諸外道及餘情類，謂現量得故。故《理門》云：「但於此中了餘境分，不名現量。由此即說憶念、比度、悕求、疑智、惑亂智等，於鹿愛等皆非現量，隨先所受分別轉故。」五智如次，可配憶念等。智下言等，是向內等，離此更無可外等故。於鹿愛等者，西域共呼陽炎為鹿愛，以鹿熱渴謂之為水而生愛故。此境言等，等彼見杌謂之為人，病眼空花、毛輪二月、瓶衣等故。彼復言：「如是一切世俗有中，瓶等、數等、舉等、有性、瓶性等智皆似現量，是假非真，名世俗有。」舉瓶等，取外道五唯量、實句義等。數，即勝論所計德句。言等，等取彼量、合、離等。舉即業句，取、捨、屈、伸、行，舉即彼取，或是彼行，以等於餘。有性即大有。瓶性等，即瓶性同異，等取和合句等。智，即緣此之智，皆似現量，此等皆於五塵實境之中作餘行相，假合餘義，分別轉故。

The commentary says: Below is the explanation. The explanatory text also has three parts, and this explains the first. That is to say, all cognitions that apprehend pots, cloth, and the like, which do not match the real object and arise through erroneous conceptual construction, are called conceptual cognitions. According to the Nyāyamukha, there are five kinds of cognition that are all called pseudo-perception: first, a distracted mind apprehending the past; second, an isolated mental consciousness apprehending the present; third, a distracted mental consciousness apprehending the future; fourth, all indecisive cognitions regarding the three times; fifth, all erroneous cognitions regarding the present, such as seeing a post and taking it for a person, seeing a mirage and calling it water, and [conceptualising] pots, cloth, and the like. These are called erroneous cognitions; none of them are valid perception, but are subsumed under pseudo-perception, or because non-Buddhists and other sentient beings consider them to be attained by direct perception. Hence the Nyāyamukha says: 'Merely cognising other parts of an object herein is not called valid perception. Hence it is said that memory, inference, longing, doubtful cognition, erroneous cognition, and so forth, with respect to the "deer's desire" and the like, are not valid perceptions, because they operate according to conceptual constructions based on prior experiences.' The five cognitions may be matched respectively to memory and the rest. The word 'and so forth' under cognition means an internal 'and so forth', because apart from these there is nothing else external to include. As for 'the deer's desire and the like', in the Western Regions a mirage is commonly called the 'deer's desire', because when deer are hot and thirsty, they take it for water and generate desire for it. The 'and so forth' for this object includes seeing a post and calling it a person, cataracts in the eye seeing sky-flowers, a hair-wheel, double moons, pots, cloth, and so forth. That [treatise] further states: 'In this way, among all conventional existents, cognitions of pots and the like, number and the like, lifting and the like, universal existence (bhāva), pot-ness, and the like are all pseudo-perceptions; they are conventional and not real, and are called conventional existents.' Mentioning 'pots and the like' encompasses the five subtle elements (tanmātra) and the category of substance (dravya) of the non-Buddhists. 'Number' is the category of quality (guṇa) posited by the Vaiśeṣikas. The word 'and the like' includes their extension (parimāṇa), conjunction (saṃyoga), disjunction (vibhāga), and so forth. 'Lifting' is the category of action (karman): taking up, throwing down, bending, stretching, and moving; lifting is their taking up, or it is their moving, with 'and so forth' including the rest. 'Universal existence' is the Great Existence (mahāsattā). 'Pot-ness and the like' is the generality-cum-particularity (sāmānya-viśeṣa) of pot-ness, with 'and the like' including the category of inherence (samavāya), and so on. 'Cognition' means the cognitions that apprehend these; all are pseudo-perceptions. These all construct other cognitive aspects among the real objects of the five sense-spheres, conceptually combining extraneous meanings, and thus operate conceptually.