宗鏡錄 49.31

49.31

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.