瑜伽論記 5.245

5.245

此中非不現見等三種名現量者，入正理說。此中現量謂無分明別，若有正智於色等義離名種等所有分別現現別轉，故名現量；諸部不同。此論與因明亦別。觀此文說，世間亦有清淨現量，故淨定心亦現量攝，非要約境體，五俱意等名現量體。

Regarding the three kinds, such as "not not directly seen," being called direct perception: the Nyāyapraveśa states: "Herein, direct perception refers to being without distinct discrimination; if there is correct knowledge that operates distinctly and directly on objects such as visible form, free from all conceptual discrimination of name, universal, and so forth, it is therefore called direct perception." The various treatises differ, and this treatise also differs from the Hetuvidyā [treatises]. Observing what this text states, the mundane realm also possesses pure direct perception; therefore, the pure meditative mind is also subsumed under direct perception. It is not necessary that only the five consciousnesses and their concurrent mental consciousness, with respect to the essence of the object, are the essence of direct perception.