翻譯名義集 5.84

5.84

【彌底】此云正量。相宗明三種量：一現量，唯約佛果，起後得智，見實相理。有二：一、定位，定心澄湛，境皆明證，故名現量。現者，明也。二、散心現量，如五識緣色等時，親明而取，局附境體，分明顯現。現者，親也。二比量，通約凡夫至等覺，比量生解。如遠見煙，比知有火，雖不見火，言非虛故。三證言量，諸佛經教，以為證准。《因明論》云：「能立與能破，及似唯悟他；現量與比量，及似唯自悟。」明義有八：一能立三支，譬喻宗因，由此譬況，喻曉宗因。宗者，所宗所主之義；因者，所以義、建立義。世親已前，宗等皆為能立。陳那已後，唯以一因二喻為能立，宗是所立。二能破，三似能立，四似能破，五現量，六比量，七似現量，八似比量。《因明疏》云：「刊定法體，要須二量。現量則得境親明，比量亦度義無謬，度共相境無邪謬矣！」《宗鏡》云：「教無智而不圓，木匪繩而靡直。比之可以生誠信，量之可以定真詮。杜狂愚之妄說，故得正法之輪永轉。唯識之旨廣行，則事有顯理之功，言有定邦之力。」

[Miti] This is translated as 'correct measure' (pramāṇa). The characteristics school (Fazang/Weishi) explains three kinds of measures (pramāṇa): First, direct perception (pratyakṣa), which applies solely to the fruit of Buddhahood, giving rise to subsequent wisdom to perceive the principle of the true mark. It has two aspects: 1. In the state of absorption (samādhi), the absorbed mind is clear and still, and objects are all clearly witnessed, hence it is called direct perception. 'Direct' (xian) means clear. 2. Direct perception in a distracted mind: as when the five consciousnesses cognize visible matter and so on, grasping them intimately and clearly, restricted to attaching to the substance of the object, clearly appearing. 'Direct' means intimate. Second, inference (anumāna), which generally applies from ordinary persons up to equal enlightenment; understanding is produced by inference. As seeing smoke in the distance allows one to infer that there is fire—although one does not see the fire, the statement is not false. Third, verbal testimony (āgama), taking the scriptural teachings of the Buddhas as the standard of proof. The Hetuvidyā-śāstra states: 'Proof (sādhana) and refutation (dūṣaṇa), along with their semblances, serve only to enlighten others; direct perception and inference, along with their semblances, serve only for self-realization.' It clarifies eight meanings: 1. The three members of proof: example (dṛṣṭānta), thesis (pakṣa/pratijñā), and reason (hetu); by using this example, one illustrates and clarifies the thesis and reason. 'Thesis' means that which is maintained and primary; 'reason' means the ground and that which establishes. Before Vasubandhu, the thesis and the others were all regarded as proof. From Dignāga onward, only the one reason and two examples constitute proof, while the thesis is that which is to be proven (sādhya). 2. Refutation. 3. Semblance of proof. 4. Semblance of refutation. 5. Direct perception. 6. Inference. 7. Semblance of direct perception. 8. Semblance of inference. The Hetuvidyā Commentary says: 'To determine the substance of phenomena, one must rely on the two measures. Through direct perception one grasps the object intimately and clearly; through inference one evaluates the meaning without error, evaluating the object of common characteristics without deviation or error!' The Mirror of the Source (Zongjing lu) says: 'Teaching without wisdom is not complete, just as wood without a carpenter's line is not straight. Through inference one can give rise to sincere faith; through measure one can determine the true exposition. Stopping the false doctrines of the reckless and foolish, the wheel of the True Dharma is enabled to turn forever. When the tenets of Consciousness-Only are widely practiced, phenomena have the efficacy of revealing principle, and words have the power of bringing order to the realm.'