因明義斷 1.61

1.61

解量果中云：第八無慧，依何說智？故更解云：夫現比取境元為自悟。今取二境發解分明，究竟解了，故彼果同聚相應，總名為智，即果智也。此釋與問元不相關，因八無慧，何為同聚總名為智？應知此中說有二意：若汎言現量，第八亦是為自開悟。因八等非，此約自悟，故智為果。若非自悟，汎爾現量，即現量心亦名為果。故此論云「於二量中，即智名果。若量皆智，何須說中？」故此中言有所簡別，何理得知非智現量即心為果？即《集量論》以為明證。故《集量論》云「似境相所量，能取見自證。即能量及果，是三體無別。」《成唯識論》第二，四分廣明。

In explaining the result of pramāṇa (pramāṇaphala), it is said: since the eighth consciousness lacks prajñā, on what basis does one speak of cognition (jñāna)? Therefore, it is further explained: grasping objects by pratyakṣa and anumāna is originally for one's own enlightenment. Now, grasping the two objects gives rise to clear and ultimate understanding; therefore, that result, associated with the same mental conglomerate, is collectively called cognition, which is the resultant cognition. This explanation is completely irrelevant to the question: because the eighth lacks prajñā, why would the mental conglomerate be collectively called cognition? It should be understood that there are two intentions stated here: if we speak generally of pratyakṣa, the eighth consciousness is also for self-enlightenment. Because the eighth and so forth are not [cognitive determination], this refers to self-enlightenment, and therefore cognition is the result. If it is not self-enlightenment, but merely pratyakṣa in general, then the pratyakṣa mind itself is called the result. Hence this treatise says: "Between the two pramāṇas, cognition itself is called the result. If pramāṇa were entirely cognition, why would it need to say 'between [the two]'?" Therefore, the words here make a distinction. By what principle do we know that in pratyakṣa that is not cognition, the mind itself is the result? The Pramāṇasamuccaya serves as clear evidence. Hence the Pramāṇasamuccaya states: "The object of measurement (prameya) has the image of the object; the grasper is the seen part, and the result is self-awareness. That is, the means of measurement and the result are these three, non-different in substance." This is extensively clarified in fascicle two of the Vijñaptimātratāsiddhi with respect to the four parts.