注大乘入楞伽經 4.86

4.86

言三種量者：一曰現量、二曰比量、三曰聖言量。量者是楷定義，譬夫升斗量物也。現量者，現即顯現，謂分明證境，不帶名言，無籌度心，親得法體，離妄分別，而非錯謬。比量者，比即比類，謂以因由譬喻，比類量度而得知故。如遠見煙必知有火、隔牆見角必知是牛，雖不親見，亦非虛妄。聖言量者，謂以如來聖教為準繩故。故古德曰：吾佛滅後，以經論為繩墨、知識為指南，以防閑魔外是也。

Regarding the three kinds of valid cognition (pramāṇa): the first is direct perception (pratyakṣa), the second is inference (anumāna), and the third is noble testimony (śabdapramāṇa). A 'pramāṇa' has the meaning of standard definition, like using pecks and bushels to measure things. As for direct perception: 'direct' means manifest; it refers to clearly experiencing an object without entangling names or words, without a calculating mind, directly obtaining the essence of the dharma, free from false discrimination, and without error. As for inference: 'inference' means comparison; it refers to coming to know by inferring and measuring through reasons and analogies. For instance, seeing smoke in the distance one inevitably knows there is fire, and seeing horns across a wall one inevitably knows there is an ox; though not directly seen, it is also not false. As for noble testimony: it means taking the Tathāgata's noble teaching as the guiding standard. Therefore an ancient worthy said: 'After our Buddha passed away, the sūtras and treatises serve as the carpenter's line and good friends as the compass, in order to guard against Māra and non-Buddhists.' This is what it means.