◎現等三量
◎Three Direct Valid Cognitions
○現量謂無分別。
Direct perception means non-discrimination.
已下三十字入正理論文離名言分別種類分別等故云無分別非全無緣慮用是則明了無分別也。
The following thirty characters enter the correct doctrine: because it is free from conceptual labeling and categorical distinctions, it is called "non-discriminative." Yet it is not entirely without cognitive activity, for it is the clear and luminous non-discrimination.
○於色等境。
Regarding forms and other objects of perception.
境字論為義。
The concept of "realm" is understood as its meaning.
大䟽曰言色等者等取香等義謂境義乃至於色等境上雖無映障若有名種等諸門分別亦非現量故然離分別畧有四類一五識身二五俱意三諸自證分四修定者前記云且如意識與五識同時起亦緣其境不生分別故名現量自證者自證分緣見分之時亦名現量即此見分為自證分境也諸定心者在定之時亦緣其境雖緣境體已其定內亦名現量故皆後之三種亦離分別然理門中唯取五識䟽曰言於色等義是五識故(云云)此四類心唯五識現體非一名為現現各各附自境體離貫通緣名為別轉由此現現各各別緣故名現量又曰現量行離動搖明證眾境親冥自體故名現量能緣行相不動不搖因循照境不籌不度離分別心照符前境明局自體故名現量。
The Great Commentary says: "When it speaks of 'forms and so forth,' this includes smells and other objects of the senses. The meaning is that even when there is no physical obstruction, if there is discrimination through names, categories, or other conceptual gates, it is still not direct perception. Thus, apart from discrimination, there are roughly four types:
1. The five sense consciousnesses 2. The mental consciousness that arises simultaneously with the five senses 3. The self-validating cognitions 4. The mind in meditative concentration
The previous commentary notes: For example, when the mental consciousness arises simultaneously with the five senses, it also takes in their objects without generating discrimination—this is called direct perception. As for self-validating cognition: when the self-validating aspect takes the seeing aspect as its object, this too is called direct perception, for the seeing aspect serves as the object of the self-validating aspect. As for the mind in concentration: when in meditative absorption, one takes in objects, and although one grasps their essence, this is also called direct perception. Thus, all three remaining types also transcend discrimination.
However, the *Nyāyamukha* only takes the five sense consciousnesses. The Commentary says: "When it speaks of forms and so forth, these are the domain of the five consciousnesses."(and so on)
Among these four types of mind, the five sense consciousnesses alone are not singular in substance—each is called 'present-appearing.' Each one individually adheres to its own respective object, free from shared or overarching connections, and is therefore called 'separate functioning.' Because each present-appearing consciousness takes its own distinct object, this is called direct perception.
It also says: The operation of direct perception is free from agitation; it clearly witnesses all objects, directly apprehending their own nature—this is called direct perception. The mental mode of the perceiving subject does not waver or stir; it simply reflects objects as they are, without calculation or deliberation. Free from discriminative thought, it illuminates in accord with the object, clearly confined to its own nature—this is called direct perception."
○謂患翳目。
This refers to a person with an eye affliction.
二十唯識䟽曰翳是障疾眼病為緣意見髮等瑜伽論云翳眩者於一月處見多月像景釋眼根識同取多月以是錯亂故非現量是故五根五識有量非量不得皆是現量所攝今解眼識及同緣意識俱取一月而不明了故後尋求意識錯亂取多月眼識等雖不明了而實緣一是故五識但是現量。
The *Twenty Verses on Consciousness Only* commentary states: "The 'film' ( cataract ) is an obstruction—an eye disease that, as a condition, causes one to see hairs and other illusory objects." The *Yogācārabhūmi* says: "When the eyes are blurred or disturbed, one sees multiple moons where there is only one." The explanation clarifies that the eye faculty and consciousness together grasp the same object—the single moon—but due to distortion, they perceive multiple moons. Because this perception is distorted, it is not direct perception (*pratyakṣa*). Therefore, the five sense faculties and their corresponding consciousnesses involve both valid cognition and invalid cognition; not all instances of sense perception can be categorized as direct perception. Now we explain further: the eye consciousness and the coexisting mental consciousness both perceive the single moon, but without clear distinction. Subsequently, the deliberating mental consciousness, due to distortion, misapprehends multiple moons. Although the eye consciousness and other sense consciousnesses are not entirely clear, they truly perceive the single object. Hence, the five sense consciousnesses are indeed only direct perception.
○比量謂於所比義有正智生。
真界云比量者謂比擬度量如見烟度火論曰謂藉眾相觀於義相有三種由彼為因於所比義有正智生了知有火或無常等是名比量。
The true nature is said to be inference, which means comparing and measuring. For example, seeing smoke, one infers fire. The treatise says: By relying on various signs, one observes the aspects of meaning. There are three kinds. Through these as causes, correct understanding arises regarding the thing to be inferred, such as knowing there is fire or that things are impermanent. This is called inference.
○是近及遠等。
問云現量比量及念俱非比量體云何名比量答此三能為比量之智以近遠生因故因從果名。
○有分別智於境異轉。
此二句正理論文也境字為義大疏云分別智謂有如前帯名種等諸分別起之智不稱實境別𡚶解生名於義異轉名似現量。
○謂見杌為人等。
已下大䟽釋文見杌為人至及瓶衣等釋異轉不以本自相至謂為實有釋分別智及瓶衣等大䟽云問如第七識緣第八執我可名非量凡緣瓶衣既非執心何名非量答應知非量不要執心但不稱境別作餘解即名非量以緣瓶心雖不必執但惑亂故謂為實瓶故是非量不以本自相等疏云諸有了瓶衣等智不稱實境𡚶分別生名分別智。
○由彼瓶衣等。
以下釋似現量前記云此似現量有兩解第一云但意識緣共相至名似現量者此意但由意識分別作瓶衣解謂自眼見若據實論眼但見望境不見瓶衣即由意識分別作瓶衣解即是第一解但約意識解為非盡理第二解云從又但分別執為實有至名似現量此釋盡理者此意即約執心謂自識現得亦名似現亦者亦上意識。
○諸似現量等。
自下大䟽文也問何名非量耶答迷亂心於現不現前境錯亂分別取不實事心也於此有二類謂執心非量非執心非量也執心非量者緣非我法如執我也乃至非執心非量謂或於非黃生黃解或緣龜毛空華等也。
○以據決定。
此通伏難若似現量在有分別無分別二心何故論文偏約有分別耶通曰論偏云有分別約決定似現量若無分別通現量故約決定者偏云有分別也。
○若似因智至似比量。
入正理文大䟽云似因及緣似因之智為先生後了似宗智名似比量。
○如於霧等𡚶謂為烟邪證有火。
解云釋論於似所比諸有智生不能正解名似比量文具文云如於霧等𡚶謂為烟言於似所比邪證有火於中智起言有智生。
○是真之流而非真故名似比量。
真指正比量也謂似比量具遠因近因智果三真比量類本邪智故非真比量故云非真。