宗鏡錄 49.33

49.33

答。古釋現量有二。一真。二似。真現量者。體即五識身。五俱意。諸自證分。諸定心。兼第八識。此等諸心心所。有六義名現。一現有。簡龜毛等。二現在。簡過未。三顯現。簡種子。無作用故。四現離照現。名為現。謂能緣之心行相。遠離諸分別故。謂離隨念計度名言種類諸門等。分別心故。因明論云。此中現量。謂無分別。釋云。即顯能緣行相。不籌不度。任運因循。照符前境故也。五現謂明現。謂諸定心澄湛。隨緣何境。皆明證故。即明證眾境。名為現量。六現謂親現。即親冥自體。若一切散心。若親於境明異自體。皆名現量。第五明現。第六親現。此二種義。簡諸邪智等。如病眼見空華毛輪等。雖離分別任運而緣。然不能明證眾境。親冥自體。故非現量也。似現量者。准理而言。有五種智。皆名似現量。一散心緣過去。二獨意緣現在。三散意緣未來。四緣三世疑智。五緣現在諸惑亂解。此等諸心能緣行相。有籌度故。皆不以自相為境故。又隨先所受分別轉故。名似現量。然有二種。一無分別心。謂愚癡人類。及任運見於空華等。雖無分別。然不分明冥證境故。名似現量。二有分別心。現帶名言。不得法之自相。妄謂分明。得境自體。名似現量。又云。男女天地等。見一合相。名似現量。此以眾緣合故。如攬眾微以成於色。合五陰以成於人。名一合相。如是見者。是有分別智。於義異轉。故名似現量。真現量者。如一合相。相不可得。金剛經云。如來說一合相。即非一合相。以從緣合。即無性故。無性之性。是所證理。如是知者。是正智生。是自相處轉。名真現量。又拂能所證跡。為真現量。謂若有如外之智與如合者。猶有所得。非真實證。能所兩亡。方為真現。唯識論云。若時於所緣。智都無所得。爾時住唯識。離二取相故。經云。亦無如外智能證於如。乃是為真現量也。是以諸佛施為。悉皆現量。如守護國界主陀羅尼經云。如來悉知彼諸眾生。出息入息。種種飲食。種種資具。種種相貌。種種根器。種種行解。種種心性。死此生彼。剎那流注。生滅相續。如來悉知如是一切。現量所得。非比量知。云何現量。謂不動念。如實而知。非流注心。入於過去。如是知時。智慧具足。隨眾生心。種種說法。

Answer: Ancient explanations state that direct perception (pratyakṣa) is twofold: first, genuine; second, apparent. As for genuine direct perception, its substance is the bodies of the five consciousnesses, the consciousnesses concurrent with the five, all self-verifying divisions (svasaṃvittibhāga), all minds in absorption (samādhi), as well as the eighth consciousness. These minds and mental factors are called 'direct' (pratyakṣa) on account of six senses: First, 'manifestly existing', which excludes [non-existent things like] hare's horns. Second, 'present', which excludes past and future. Third, 'clearly manifested', which excludes seeds (bīja), because [seeds] lack active function. Fourth, 'directly separated [from conceptualisation] and illuminatingly present' is called 'direct'; that is, the mental mode of the cognitive mind is far removed from all conceptualisation; that is, free from the conceptual minds that engage in recollection, deliberation, conventional designation, categories, and so forth. The Hetuvidyā-śāstra states: 'Herein, direct perception is called non-conceptual.' The commentary states: 'This reveals that the mental mode of the cognitive mind does not calculate or deliberate, but naturally conforms to and matches the preceding object.' Fifth, 'direct' means 'clearly appearing'; that is, all minds in absorption are clear and tranquil, and whatever object they encounter, they clearly witness it; thus, clearly witnessing multiple objects is called direct perception. Sixth, 'direct' means 'intimately present'; that is, intimately merging with the self-substance. Whether in all distracted minds, or when intimately and clearly distinguishing from its self-substance in regard to an object, all are called direct perception. The fifth, 'clearly appearing', and the sixth, 'intimately present'—these two meanings exclude all wrong cognitions and the like, as when diseased eyes see hairs or flowers in the sky: although they are free from conceptualisation and cognise spontaneously, they cannot clearly witness multiple objects or intimately merge with their self-substance; therefore, they are not direct perception. As for apparent direct perception, according to reason, there are five kinds of cognition that are all termed apparent direct perception: 1. A distracted mind apprehending the past; 2. An isolated manovijñāna apprehending the present; 3. A distracted manovijñāna apprehending the future; 4. Cognition of doubt apprehending the three periods of time; 5. Confused and erroneous understandings apprehending the present. Because the cognitive modes of these minds involve calculation and deliberation, and none take the specific characteristic (svalakṣaṇa) as their object, and also because they operate according to conceptualisations based on prior experiences, they are termed apparent direct perception. Yet there are two kinds: 1. Non-conceptual minds, namely those of foolish humans, or spontaneously seeing flowers in the sky and the like; although without conceptualisation, because they do not clearly and intimately witness the object, they are called apparent direct perception. 2. Conceptual minds, which present conventional designations and fail to attain the specific characteristic of phenomena, yet falsely claim to clearly attain the substance of the object; these are called apparent direct perception. It is also said that seeing a 'unified composite' (piṇḍagrāha) such as man, woman, heaven, earth, and so on is called apparent direct perception. This is because multiple conditions combine, as when aggregating minute particles to form matter, or combining the five aggregates to form a person, which is termed a 'unified composite'. Those who perceive in this way possess conceptual cognition, which operates aberrantly with regard to the object; hence it is called apparent direct perception. As for genuine direct perception, it is like when the 'unified composite' has no apprehendable characteristic. The Diamond Sūtra states: 'The Tathāgata speaks of a unified composite as not being a unified composite.' Because it is combined from conditions, it is devoid of intrinsic nature; the nature of naturelessness is the principle that is realized. To know in this way is the arising of right cognition, which operates in the domain of the specific characteristic; this is called genuine direct perception. Furthermore, brushing away the traces of the cognitive subject and the object of realization constitutes genuine direct perception: if there were a cognition external to tathatā that unified with tathatā, there would still be an apprehension, which is not true realization; only when subject and object are both extinguished is it genuine direct [perception]. The Vijñaptimātratāsiddhiśāstra states: 'When the cognition attains nothing whatsoever regarding the object, at that time it abides in vijñaptimātra, because it is free from the characteristics of the two apprehensions.' The sūtra states: 'There is also no cognition outside of tathatā that can realize tathatā'—this is precisely genuine direct perception. Therefore, all deeds and manifestations of the Buddhas are entirely direct perception. As the Dhāraṇī Sūtra on Protecting the Sovereign of the State says: 'The Tathāgata fully knows the inhalations and exhalations of all those sentient beings, their various foods and drinks, their various requisites, their various appearances, their various faculties, their various practices and understandings, their various mental dispositions, dying here and being born there, their momentary flow and continuous arising and ceasing. The Tathāgata fully knows all of this through direct perception, not through inference. What is direct perception? It means knowing truly without moving a single thought, without a fluctuating mind entering the past. When knowing in this way, wisdom is complete, and he preaches various Dharmas in accordance with the minds of sentient beings.'