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現量.
現量(梵語:pratyakṣa-pramāṇa),也譯為現證量、證量[1],古印度哲學術語,被佛教因明學沿用。是量的一種,意指經由各種感官體驗或經歷進而覺悟、體悟所印證的知識。
現量意指由五根直接取得,尚未經過意識思考分別的直接知識[2]。陳那認為僅有現量與比量才能稱為「量」[3]。
譯為證量、現證量,是由於梵語pratyakṣa(可見,顯現,眼前)的變形pratyakṣam和pratyakṣatas,義為親證、現前[4]。用「證量」一詞時,指依照佛法修行而證入成就時,由各種感官體驗或經歷進而覺悟、體悟,印證佛法所說,知道自己所證果位。例如《雜阿含經》説,斯陀含三結已斷,貪嗔癡薄少,證悟者當下以現量自知證斯陀含果。旁人根據聖言量比對,能夠知道聖者所證果位。[5]
- 感官現量,由眼耳鼻舌身五根所知覺的現量。
- 意現量,由意根(第六根)的作用在心中生起的直接認知的現量。
- 瑜伽行現量,在瑜伽行冥想過程中心識認知的現量。
- ^ 見玄奘法師譯《瑜伽師地論》、《大乘大集地藏十輪經》,及陳真諦譯《俱舍論釋》、《唯識論》等。
- ^ 《正理門論》:「現量除分別者,謂若有智於色等境,. 遠離一切種類、名言、假立無異諸門分別,由不共緣,現現別轉,故名現量。」
《相宗綱要》:「對所緣境,無分別心,逼附境體,顯現量知,此則現量是也。」
- ^ 玄奘譯《因明正理門論本》卷1:「為自開悟,唯有現量及與比量。彼聲喻等,攝在此中,故唯二量。由此能了自共相故,非離此二,別有所量,為了知彼,更立餘量。」
- ^ 《華梵詞典》
- ^ 《杂阿含经·卷第二十九》: 何等为须陀洹果。谓三结断。何等为斯陀含果。谓三结断。贪.恚.痴薄。何等为阿那含果。谓五下分结尽。何等为阿罗汉果。谓贪.恚.痴永尽。一切烦恼永尽。
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