宗鏡錄 55.25

55.25

答。准瑜伽有三量。一證量。二比量。三至教量。論云。三量建立六根。依證量中眼根心心數法名見。依餘耳等五根心心數法名知。依比量心心數法名覺。依至教量心心數法名聞。又云。若見若知言說。是依現量。若覺言說。是依比量。若聞言說。依至教量。釋云。證量者。即境現在前。分明證了名證量。眼心心數名見。耳等五根心心數法。於證量中了自境時。總名知。意根心心數法。於比量中了別境界名覺。如隔牆見角。比知是牛。比度推求。唯在意根。依至教量心心數法名聞。即至聖之言教。名為至教量。亦云聖言教量。西土簡法。須具此三量。

Answer: According to the Yogācārabhūmiśāstra, there are three means of valid cognition: first, direct perception (pratyakṣa); second, inference (anumāna); third, scriptural authority (āptāgama). The treatise states: "The three means of valid cognition establish the six faculties. The citta and mental factors of the eye faculty relying on direct perception are called 'seeing'. The citta and mental factors relying on the remaining five faculties, such as the ear, are called 'knowing'. The citta and mental factors relying on inference are called 'sensing'. The citta and mental factors relying on scriptural authority are called 'hearing'." It also says: "Conventions of seeing and knowing rely on direct perception; conventions of sensing rely on inference; conventions of hearing rely on scriptural authority." The commentary explains: "'Direct perception' means that the object is immediately present before one, clearly and distinctly apprehended; this is called direct perception. The citta and mental factors of the eye are called 'seeing'. When the citta and mental factors of the five faculties such as the ear apprehend their own objects in direct perception, they are collectively called 'knowing'. The citta and mental factors of the mental faculty cognising and discerning objects in inference are called 'sensing'—just as seeing horns over a wall leads one to infer that there is an ox; inferential deduction belongs solely to the mental faculty. The citta and mental factors relying on scriptural authority are called 'hearing'—namely, the verbal teachings of the supreme noble ones are called scriptural authority, also termed 'valid cognition of the noble word'. In India, when discerning phenomena, one must possess these three means of valid cognition."