宗鏡錄 49.27

49.27

答。古德釋云。現量者。現。謂顯現。即分明證境。不帶名言。無籌度心。親得法體。離妄分別。名之為現。言量者。量度。是揩定之義。謂心於境上度量揩定法之自相。不錯謬故。名量。比量者。比謂比類。量。即量度。以比類量度而知有故。名為比量。非量者。謂心緣境時。於境錯亂。虛妄分別。不能正知。境不稱心。名為非量。顯揚論云。現量者。有三種相。一非不現見相。二非思構所成相。三非錯亂所見相。一非不現見相者。復有四種。應知。謂由諸根不壞。作意現前時。同類生。異類生。無障礙。不極遠。同類生者。謂欲塵諸根。於欲塵境。上地諸根於上地境。已生等。若生若起。是名同類生。異類生者。謂上地諸根於下地境。若已生等。是名異類生。無障礙者。復有四種。一非覆障所礙。二非隱障所礙。三非映障所礙。四非惑障所礙。覆障所礙者。謂黑闇無明闇。不澄淨色之所覆隔。隱障所礙者。謂或藥草力。或呪術力。或神通力之所隱蔽。映障所礙者。謂少為多物之所映奪。故不可見。或飲食等。為諸毒藥之所映奪。或髮毛端。為餘麁物之所映奪。如是等類。無量無邊。且如小光為大光所映。不可得見。所謂日光映星月等。又如能治映奪所治。令不可得。謂不淨觀。映奪淨相。無常苦無我觀。映奪常樂我相。無相觀力。映奪眾相。惑障所礙者。謂幻化所作。或相貌差別。或復相似。或內所作目眩惛夢。悶亂酒醉。放逸癲狂。如是等類。名為惑障。若不為此四障所礙。名無障礙。不極遠者。謂非三種極遠。一處極遠。二時極遠。三推析極遠。如是總名非不現見。由非不現見。故名現量。二非思構所成相者。謂建立境界。取所依境。纔取便成。非思構之所成。故名為現量。三非錯亂所見相者。當有七種。一想錯亂。二數錯亂。三形錯亂。四顯錯亂。五業錯亂。六心錯亂。七見錯亂。想錯亂者。謂於非彼相。起彼相想。如於陽焰鹿渴相。起於水想。數錯亂者。謂於少數。起多增上慢。如瞖眩者。於一月處。見多月像。形錯亂者。謂於餘形。起餘形增上慢。如於旋火。見彼輪形。顯錯亂者。謂於餘顯色。起餘顯色增上慢。如為迦末羅病損壞眼根。於非黃色。悉見黃相。業錯亂者。謂於無業。起有業增上慢。如執捲馳走。見樹奔流。心錯亂者。謂即於五種所錯亂義。心生喜樂。見錯亂者。謂即於五種所錯亂義。忍受顯說。安立寶重。妄想堅執。若非如是錯亂所見。名為現量。又云。現量者。如五塵色法。是第八識所變相分。前五轉識并明了意識。緣此之時。最初遇境。未起分別。不帶名言。能緣之智親證。境體。得法自性。名為現量得自相也。若前五識及第八識。於一切時。皆是現量。得法自相。不簡因果漏無漏位。一切皆爾。若第六識。緣彼五塵境時。於彼法體生分別心。而起言說。言說所及。不能親證。以是假智所緣。名得共相。不簡因中果位。但於境體起分別心。及起言詮之時。皆名得於共相。及佛後得智緣事境時。起分別故。起言說故。亦是假智。非是得彼共相法體。但是得彼共相之義也。因此更依因明。解現量義。准因明疏略有二解。一現之量。謂前五識。依所依根。於現在世緣現有境。根亦與識同照前境。有發識用。根義顯勝。得顯現名。雖照於境。以體是色。無緣慮用不能量度。但有現義。不得量名。唯心心所量度於境。緣慮用增。體具現義。亦有量境之能。今從能發之根。顯所發識。名現之量。依士釋也。二現即量。謂明了意識一分。除餘散意識。及獨頭起者。并取定意識。及第八識能緣見分。親緣現境作用顯現。而彼所依意根界體。非顯現故。故不取之。但就能緣見分。現即是量。持業釋也。

Answer: Ancient masters explained as follows: As for "direct perception" (pratyakṣa-pramāṇa), "direct" (pratyakṣa) means manifest; that is, clearly verifying the object without involving names and words, free from a deliberating mind, directly apprehending the substance of phenomena, and separated from false conceptual discrimination—hence it is called "direct." As for the word "valid cognition" (pramāṇa), measuring and judging has the meaning of definitive determination. That is, the mind measures and decisively determines the particular characteristic (svalakṣaṇa) of a phenomenon with respect to the object, and because it is not erroneous, it is called valid cognition. As for "inference" (anumāna-pramāṇa), "infer" means to compare and classify, and "valid cognition" means measuring and judging; because one knows existence by means of comparing, classifying, measuring, and judging, it is called inference. As for "pseudo-cognition" (apramāṇa), it refers to when the mind conditions an object, it is confused about the object, engages in false discrimination, and cannot know correctly; because the object does not correspond to the mind, it is called pseudo-cognition. The *Xianyang lun* states: Direct perception has three aspects: first, the aspect of not being unseen; second, the aspect of not being produced by thought and construction; third, the aspect of what is seen not being illusory. Regarding the first, the aspect of not being unseen, one should know that there are further four kinds: namely, through the sense faculties not being impaired, when attention is present, [it is characterized by] arising from the same class, arising from a different class, being unimpeded, and not being exceedingly distant. "Arising from the same class" means faculties belonging to desire objects [operating] on objects of desire; faculties of a higher realm [operating] on objects of a higher realm, whether already arisen or arising—this is called arising from the same class. "Arising from a different class" means faculties of a higher realm [operating] on objects of a lower realm, whether already arisen or the like—this is called arising from a different class. "Being unimpeded" again has four kinds: 1. not impeded by being covered and blocked; 2. not impeded by concealment; 3. not impeded by being eclipsed and overwhelmed; 4. not impeded by bewilderment. "Impeded by being covered and blocked" refers to being covered and separated by darkness, the gloom of ignorance, or opaque physical matter. "Impeded by concealment" refers to being hidden by the power of herbs, the power of incantations, or the power of supernormal abilities. "Impeded by being eclipsed and overwhelmed" refers to a small thing being eclipsed and taken over by many things so that it cannot be seen; or food and drink being eclipsed by various poisons; or the tips of hairs being eclipsed by other coarse things; and so forth, immeasurable and boundless. For instance, a small light is eclipsed by a great light so that it cannot be seen, as sunlight eclipses the stars, the moon, and the like; also, as the antidote eclipses the object to be remedied, making it unattainable—that is, the contemplation of impurity eclipses the characteristic of purity, the contemplation of impermanence, suffering, and non-self eclipses the characteristics of permanence, bliss, and self, and the power of the contemplation of signlessness eclipses all characteristics. "Impeded by bewilderment" refers to what is created by illusions, whether differentiated appearances or resembling appearances; or internal states such as dizziness, stupor, dreaming, fainting, intoxication, heedlessness, or madness—such kinds are called the impediment of bewilderment. If not impeded by these four impediments, it is called unimpeded. "Not being exceedingly distant" means not being of three kinds of extreme distance: 1. extreme distance in space; 2. extreme distance in time; 3. extreme distance by analytical reduction. These together are named "not being unseen." Because it is not unseen, it is called direct perception. Regarding the second, the aspect of not being produced by thought and construction, it means when establishing an object and grasping the object upon which it relies, it is accomplished as soon as it is grasped, and is not produced by thought and construction; hence it is called direct perception. Regarding the third, the aspect of what is seen not being illusory, there are seven kinds: 1. illusion of conception; 2. illusion of number; 3. illusion of shape; 4. illusion of color; 5. illusion of activity; 6. illusion of mind; 7. illusion of view. "Illusion of conception" means conceiving that appearance with respect to what is not that appearance, such as giving rise to the conception of water with respect to the appearance of a mirage that thirsts a deer. "Illusion of number" means conceiving the conceit of many with respect to a small number, such as one with cataracts seeing the images of many moons in place of one moon. "Illusion of shape" means conceiving the conceit of another shape with respect to a shape, such as seeing the shape of a wheel in a whirling firebrand. "Illusion of color" means conceiving the conceit of another color with respect to a color, such as when the eye faculty is impaired by jaundice (kāmalā), seeing everything as having a yellow appearance with respect to what is not yellow. "Illusion of activity" means conceiving the conceit of activity with respect to what is without activity, such as holding a scroll and running fast, seeing trees rushing by. "Illusion of mind" means taking delight in the five kinds of illusory meanings. "Illusion of view" means assenting to, proclaiming, establishing, valuing, and falsely obstinately grasping those five kinds of illusory meanings. If it is not what is seen through such illusions, it is called direct perception. It also says: As for direct perception, it is like the physical phenomena of the five sense objects, which are the nimittabhāga transformed by the eighth consciousness. When the first five transforming consciousnesses together with the clearly discerning manovijñāna condition these, at the very first moment of encountering the object, discrimination has not yet arisen, names and words are not involved, and the conditioning cognitive wisdom directly verifies the substance of the object, obtaining the svabhāva of phenomena; this is called obtaining the svalakṣaṇa through direct perception. The first five consciousnesses and the eighth consciousness are direct perception at all times, obtaining the svalakṣaṇa of phenomena; this does not distinguish between cause and fruition, or contaminated and uncontaminated stages—it is so in all cases. If the sixth consciousness, when conditioning those objects of the five sense-data, gives rise to a discriminating mind with respect to the substance of those phenomena and generates speech, what is reached by speech cannot be directly verified; because it is the object conditioned by nominal cognition, it is called obtaining the common characteristic (sāmānyalakṣaṇa). Without distinguishing between the causal stage and the fruition stage, whenever one gives rise to a discriminating mind with respect to the substance of an object and generates verbal expression, it is in all cases called obtaining the common characteristic. And when the Buddha's subsequently attained wisdom conditions conventional objects, because it gives rise to discrimination and gives rise to speech, it is also nominal cognition; it does not obtain the phenomenon-substance of that common characteristic, but merely obtains the meaning of that common characteristic. For this reason, we further explain the meaning of direct perception based on Pramāṇa (Buddhist logic). According to the commentary on Pramāṇa, there are briefly two explanations: First, "the pramāṇa of the pratyakṣa" (genitive tatpuruṣa compound): this refers to the first five consciousnesses relying on their supporting faculties to condition currently existing objects in the present era. The faculty also illumines the object before it together with the consciousness and has the function of generating consciousness. The meaning of the faculty is prominent and superior, so it receives the name "manifest" (pratyakṣa). Although it illumines the object, because its substance is physical matter and lacks the function of cognitive reflection, it cannot measure and judge; it only possesses the meaning of "manifest" and does not receive the name "pramāṇa." Only the mind and mental factors measure and judge the object; their cognitive reflection function is heightened, their substance possesses the meaning of "manifest," and they also have the ability to measure the object. Now, indicating the generated consciousness from the generating faculty, it is called "the pramāṇa of the pratyakṣa"—this is an interpretation as a dependent tatpuruṣa. Second, "the pratyakṣa that is itself pramāṇa" (karmadhāraya compound): this refers to a portion of the clearly discerning manovijñāna, excluding the remaining scattered manovijñāna and that which arises solitary, and including the manovijñāna in samādhi and the conditioning darśanabhāga of the eighth consciousness, which directly condition present objects so that their function is manifest. However, the substance of the manas sense-faculty realm upon which they rely is not manifest, and therefore it is not included; taking only the conditioning darśanabhāga, the manifest is itself the pramāṇa—this is an interpretation as a karmadhāraya compound.