宗鏡錄 58.10

58.10

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.