瑜伽師地論略纂 6.129

6.129

「覆障所礙，謂黑闇」等者，此有三種：一、黑闇，謂暗色；二、無明暗，癡故迷境；三、不澄清色暗，謂壁障等。若瑠璃等，名澄清色，即非覆障，雖隔可見。　「或色相殊勝」者，日光威勢，眼觀不覩，色相勝故。「三極遠」，如初袟中解。　「非已思應思現量」者，已思應思，多是比量，或非量攝，今非此二，故名現量。　「當知此藥色香味觸，纔取便成所取依止」者，其能依止，謂藥威勢，此非現量。威勢所依色香味觸，任運纔取便是所取威勢之所依止，此為現境。能取之者，名為現量。　「藥之所有大勢威德，病若未愈，名為應思」等者，此藥功能，病未差來，常應思慮；其病若愈，名為已思，思已息故。此應思、已思二作用境非現境體，能緣彼思亦非現量，返顯前說纔取便成取所依境，能緣彼心是名現量。　「此中，建立境界取所依境，非已思惟，非應思惟」等者，謂外空地等，為定境本質者，是建立境界取所依境，建立定心影像境故，此現境體能取之心說名現量。地等諸界，貫前方便。解若未成，未來名應思惟等，非現境體，能取彼心非定現量，返顯建立境界取所依境名為現境。此二門中，初是所造，後是能造。此中，非不現見等三種名現量者，《入正理》說：此中現量，謂無分別。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，皆如彼疏。觀此文說世間亦有清淨現量，故淨定心亦現量攝，非要得境體五俱意等名現量體。

"Obstructed by veiling obstacles, namely darkness," etc.: this has three kinds. First, black darkness, meaning dark visible form. Second, the darkness of ignorance, being deluded about objects due to folly. Third, non-translucent form-darkness, meaning walls, barriers, and the like. If it is lapis lazuli and the like, it is called translucent form, which is not an obstructing veil; though screened, it can be seen through. "Or the excellence of visible features": the majesty of sunlight cannot be seen by the eye because its visible features are superior. "Third, extreme distance," as explained in the first volume. "Direct perception that is not already pondered or to be pondered": what is already pondered or to be pondered is mostly inference or included under non-valid cognition; now, not being these two, it is called direct perception. "It should be known that as soon as the color, odor, taste, and touch of this medicine are grasped, they become the basis of what is grasped": that which depends upon them is the potency of the medicine; this is not direct perception. The color, odor, taste, and touch upon which the potency relies, as soon as they are spontaneously grasped, are the basis of the potency to be grasped; this is the present object. That which grasps them is called direct perception. "Regarding the great power and virtue of the medicine, if the disease is not yet cured, it is called 'to be pondered'," etc.: as long as the disease is not yet healed, the efficacy of this medicine should constantly be contemplated; if the disease is cured, it is called "already pondered," because contemplation has ceased. These two object-fields of function, the to-be-pondered and the already-pondered, are not the substance of the present object; the contemplation that takes them as its object is also not direct perception. This inversely illuminates the previous statement that as soon as they are grasped they become the object-basis of grasping, and the mind taking that as its object is called direct perception. "Here, the object-basis of grasping the established realm is neither already contemplated nor to be contemplated," etc.: this means that the external space, earth, and so forth, acting as the fundamental substance (bimbam) of the meditative object, are the object-basis of grasping the established realm, because they establish the reflective image-object (pratibimba) of the meditative mind; the substance of this present object and the mind that can grasp it are called direct perception. The various elements like earth run through the preceding preparatory practices. If understanding is not yet perfected, in the future it is called "to be contemplated," etc.; not being the substance of the present object, the mind grasping that is not meditative direct perception. This inversely illuminates that the object-basis of grasping the established realm is called the present object. Between these two gates, the former is what is derived from the elements, and the latter is the primary elements themselves. Here, regarding the three kinds of "not unseen," etc., being called direct perception, the Nyāyapraveśa says: "Direct perception here means non-conceptual. If there is correct cognition regarding the meanings of form, etc., free from all conceptual constructions such as name and genus, operating distinctly and immediately, it is called direct perception." The schools differ, and between this treatise and the texts on hetuvidyā (Buddhist logic) there are also differences, all as found in those commentaries. Observing this text, which states that in the mundane world there is also pure direct perception, pure meditative minds are therefore also subsumed under direct perception; it is not necessary that only the five sense consciousnesses together with the mental consciousness that grasp the substance of an object are called the essence of direct perception.