宗鏡錄 58.10

58.10

答。非量收。不親緣得法自體故。非比度故。非量所收。如眼耳等者。此五色根。非現量得。亦非現世人所有知。此眼耳等。各由彼彼有發識用。比知是有。言證知者。證成道理也。以現見果。比有因故。果。謂所生心心所法。比量知有。諸淨色根。此非現量他心智知。然今大乘第八識境。亦現量得。佛智緣時。亦現量得。除佛已外。共許為論。非世共悉。是故但言此知是有。次約諸經論。有六種無為。百法云。一虛空無為者。離一切色心諸法障礙。所顯真理。名為虛空無為。虛空有三。一識變虛空。即第六識上作解心。變起虛空相分故。二法性虛空。即真如體有離諸障礙。故名為虛空。三事虛空。即所見頑空是也。二擇滅無為。由無漏智起簡擇。滅諸障染。所顯真如理故。三。非擇滅無為。有法不由擇力。起無漏智簡擇。而本性淨。即自性清淨涅槃是也。即真如本性。離諸障染。不由起智斷惑。本體淨故。四不動無為。第四禪離八患三災。證得不動無為。五想受滅無為。從第四禪已上。至無所有處已來。捨受不行。并麁想亦無。顯得真如。名想受滅無為。六真如無為。有二。一約對得名。謂真如理。對事得名。二簡法者。即真如簡遍計。離於生滅也。出體者。大乘但約心變相分。假說有虛空故。非是離心外有空也。若說本質無為者。即不離於識變有也。

Answer: It is subsumed under non-pramāṇa (apramāṇa). Because it does not directly apprehend the self-substance of the phenomenon, and because it is not inference, it is subsumed under non-pramāṇa. 'Such as the eyes, ears, and the like': these five material faculties are not apprehended by direct perception, nor are they known by ordinary people in the present world. These eyes, ears, and the like are each known through inference to exist based on their having the function of generating consciousness. Saying 'verified and known' means verification by reasoning: because one presently sees the effect, one infers that there is a cause. 'Effect' refers to the produced mental states and mental factors; by inference one knows that the subtle material faculties exist. These are not known by direct perception through the knowledge of other minds. However, in the Mahāyāna today, as objects of the eighth consciousness, they are also apprehended by direct perception; when the Buddha's wisdom cognizes them, they are also apprehended by direct perception. The discussion is based on what is generally accepted by all other than the Buddha; they are not universally known to the world, and for that reason it is merely said that they are known to exist through this [inference]. Next, according to the various sūtras and treatises, there are six kinds of unconditioned. The Treatise on the Hundred Dharmas states: '1. Space as unconditioned (ākāśāsaṃskṛta): the true principle revealed by freedom from the obstruction of all material and mental phenomena is named space as unconditioned. There are three kinds of space: first, space transformed by consciousness, which is the objective aspect (nimittabhāga) of space transformed by the understanding mind on the sixth consciousness; second, space as phenomenal nature, which is called space because the substance of tathatā is free from all obstructions; third, phenomenal space, which is the inert empty space that is seen. 2. Cessation through deliberate discernment as unconditioned (pratisaṃkhyā-nirodhāsaṃskṛta): the true principle of tathatā revealed by the arising of discernment through uncontaminated wisdom to extinguish all obstructions and defilements. 3. Cessation not through deliberate discernment as unconditioned (apratisaṃkhyā-nirodhāsaṃskṛta): there is a phenomenon that does not depend on the power of deliberate discernment, arising uncontaminated wisdom to discern, yet is originally pure by nature; that is, the nirvāṇa that is pure by self-nature. That is, the original nature of tathatā is free from all obstructions and defilements; because its original substance is pure, it does not depend on giving rise to wisdom to sever afflictions. 4. Unshakability as unconditioned (āneñjyāsaṃskṛta): in the fourth dhyāna, one departs from the eight afflictions and three calamities, and realizes the unshakable unconditioned. 5. Cessation of conceptualization and feeling as unconditioned (saṃjñāvedayitanirodhāsaṃskṛta): from the fourth dhyāna upward to the sphere of nothingness, neutral feeling ceases to operate and coarse conceptualization is also absent; revealing tathatā is named the cessation of conceptualization and feeling as unconditioned. 6. Tathatā as unconditioned: there are two senses. First, deriving its name in contrast [to phenomena]: the principle of tathatā derives its name in contrast to concrete things. Second, selecting phenomena: tathatā is selected to exclude the imagined nature (parikalpita) and to be free from arising and ceasing.' Regarding the establishment of their substance: the Mahāyāna merely speaks provisionally of the existence of space in terms of the objective aspect transformed by the mind; it is not that there is space existing external to the mind. If one speaks of the intrinsic unconditioned, it does not depart from the transformation of consciousness to exist.