瑜伽論記 18.192

18.192

下釋有事。現在有體名為有事，非過未者，過未是無不名有事也。若依清淨色識所行，名現量所行者，正取五識相應煩惱，緣彼五塵名漏所行故名有漏，此中但五識名現量，其實與五俱緣亦是，但簡通也。現量所行簡法塵及三性心等，如下文亦取所行即五塵，是故不舉意根。

Below, real entities are explained. Having an essence in the present is called a real entity; not those of the past or future, because the past and future are non-existent and are not called real entities. As for "if relying on pure forms, that which is the scope of consciousness is called the scope of direct perception": this directly takes the afflictions conjoined with the five consciousnesses that take those five objects as cognitive objects as the scope of taints, and therefore they are called with taints. Here, only the five consciousnesses are called direct perception; in fact, concurrent cognition along with the five is also such, but this is merely to distinguish what is common. "The scope of direct perception" excludes the dharmāyatana and the minds of the three natures and so forth; as the text below also takes the scope as being precisely the five sense objects, the mental faculty is therefore not adduced.