宗鏡錄 49.31

49.31

答曰。化火焚身。但燒扶根之塵。非燒五種清淨色根。及彼心智。其五種清淨色根。及彼心智。以無所依扶塵。緣闕不生。得非擇滅。雖是定火。亦不能燒。麁細異故。定火對世火雖是細妙。對心猶麁。以是色法有形質故。比量者。此復五種。一相。二體。三業。四法。五因果。一相比量者。謂隨其所有相貌相屬。或由現在及先所推度境界。如以見幢故。比知有車。以見煙故。比知有火等。二體比量者。由現見彼自體性故。比類彼物不現見體。或現見彼一分自體。比類餘分。如以現在。比類去來等。三業比量者。謂以作用。比業所依。如見遠物無有動搖鳥集其上。如是等事。比知是杌。若有動搖等事。比知是人等。四法比量者。謂於一切相屬著法。以一比餘。如屬無常。比知有故。以屬苦故。比空無我。以屬生故。比有老法。以屬老故。比有死法等。五因果比量者。謂因果相比。如見物行。比有所至。見有所至。比先有行。若見有人如法事王。比知當獲廣大祿位。見大祿位。比知先已如法事王等。三量八識分別者。前五轉識。唯是現量。以前五識顯現證境。不作行解心。得法自性。任運轉故。第六意識遍通三量有二。一明了意識。與五同緣。通三量。初念得五塵自性。是現量。第二念至作解心時。若量境不謬。是比量。若心所不稱境知。即是非量。二獨頭意識有三。一散位獨頭。亦通三量。多是比非。若緣現量。此得五識引起獨散意識。說為於第一念。緣前來五識所緣五塵之境。得其自性。名現量。二定中獨頭。唯是現量。三夢中獨頭。唯是非量。若見分唯非量。內二分是現量。第七末那。約有漏位中。唯是非量。妄執第八見分為我。為法。故本來第八見分。是白淨無記。然非是我。今被第七妄執為我。不稱境知。故名非量。若第七內二分。唯現量。第八賴耶同五現量。如前已解。

Answer: When manifesting fire to incinerate the body, it only burns the gross matter that supports the faculties, not the five kinds of pure physical faculties or that mental cognition. Those five kinds of pure physical faculties and that mental cognition, lacking the supporting gross matter as a basis, do not arise due to the deficiency of conditions, attaining cessation through lack of conditions (apratisaṃkhyānirodha). Even though it is the fire of samādhi, it still cannot burn them, because coarse and subtle are different. Although samādhi fire is subtle and wondrous compared to worldly fire, it is still coarse compared to the mind, because it is a physical phenomenon possessing shape and matter. As for inference, this again has five kinds: 1. by characteristic; 2. by substance; 3. by activity; 4. by phenomenon; 5. by cause and effect. 1. Inference by characteristic means in accordance with whatever appearances are associated, or by means of objects inferred in the present or previously—such as by seeing a banner, inferring by comparison that there is a chariot, or by seeing smoke, inferring by comparison that there is fire, and so forth. 2. Inference by substance means by directly seeing its own essential nature, inferring by comparison the unperceived substance of that entity; or directly seeing one portion of its substance, inferring by comparison the remaining portion—such as by means of the present, inferring by comparison the past and future, and so forth. 3. Inference by activity means inferring the basis of an activity by means of its function—such as seeing a distant object that does not move, with birds gathering upon it, and through such things inferring by comparison that it is a tree stump; or if there is movement and the like, inferring by comparison that it is a human, and so forth. 4. Inference by phenomenon means among all associated phenomena, inferring the rest from one—such as, by association with impermanence, inferring by comparison existence; by association with suffering, inferring emptiness and non-self; by association with birth, inferring the phenomenon of aging; by association with aging, inferring the phenomenon of death, and so forth. 5. Inference by cause and effect means comparing cause and effect—such as seeing an object moving, inferring that there is an arrival; seeing an arrival, inferring that there was prior movement; or if seeing someone serving a king according to the law, inferring by comparison that they will obtain vast rank and emolument; seeing a vast rank and emolument, inferring by comparison that they previously served the king according to the law, and so forth. Regarding the differentiation of the three pramāṇas and the eight consciousnesses: The first five transforming consciousnesses are solely direct perception, because the first five consciousnesses manifestly verify the object, do not form a conceptualizing mind, obtain the svabhāva of phenomena, and operate spontaneously. The sixth manovijñāna universally accesses the three pramāṇas and has two kinds: 1. The clearly discerning manovijñāna conditions together with the five [sense consciousnesses] and accesses the three pramāṇas. In the first thought-moment, obtaining the svabhāva of the five sense-data, it is direct perception. In the second thought-moment, when arriving at the mind that forms understanding, if it measures the object without error, it is inference; if the mental factors do not correspond to the knowledge of the object, it is pseudo-cognition. 2. The solitary manovijñāna has three kinds: (1) Solitary in the scattered state also accesses the three pramāṇas, being mostly inference and pseudo-cognition. If it conditions direct perception, this refers to the solitary scattered manovijñāna induced by the five consciousnesses, which is described as conditioning the objects of the five sense-data previously conditioned by the five consciousnesses in the first thought-moment, obtaining their svabhāva, which is called direct perception. (2) Solitary in samādhi is solely direct perception. (3) Solitary in dreams is solely pseudo-cognition. If considering the darśanabhāga, it is solely pseudo-cognition; the inner two parts are direct perception. The seventh manas, in the contaminated stage, is solely pseudo-cognition: it falsely grasps the eighth's darśanabhāga as self and as phenomena; originally, the eighth's darśanabhāga is pure and indeterminate (anivṛtāvyākṛta), and is not a self, yet now it is falsely grasped by the seventh as a self, which does not correspond to the knowledge of the object, and hence is called pseudo-cognition. As for the inner two parts of the seventh, they are solely direct perception. The eighth ālayavijñāna, like the five [sense consciousnesses], is direct perception, as has been explained before.