成唯識論了義燈 3.80

3.80

就此能量、所量、量果別中。相傳解云有六師別：一、云覺天說，根為現量，惠為能量，境為所量，根是量果；二、云妙音師，根、境同前，能量取識；三、云法救師，能量惠及識，餘如前說。此皆顯故名現。四、云經部，根、境、識和合，生法名之為現。根、識為能量，境為所量境，還以根、識為量果。五、云犢子部，以神我現量，諸心、心所為能量，神我為量果。六、云成實師，以心所中，受、想之用為能量，境為所量，識為量果。更當撿文，方可為定。

Regarding the distinctions among this cogniser (pramāṇa), the cognised (prameya), and the fruit of cognition (pramāṇaphala), tradition explains that there are the distinctions of six masters: First, it is said that Buddhadeva held that the sense faculty is direct perception (pratyakṣa), wisdom (prajñā) is the cogniser, the sensory object is the cognised, and the sense faculty is the fruit of cognition. Second, it is said that Master Ghoṣaka held that the sense faculty and sensory object are as before, and the cogniser is taken to be consciousness. Third, it is said that Master Dharmatrāta held that the cogniser is wisdom and consciousness, while the rest are as previously explained; because these are all evident, they are called direct perception. Fourth, it is said that the Sautrāntikas hold that the harmony of sense faculty, sensory object, and consciousness produces dharmas, which is called direct perception; the sense faculty and consciousness are the cogniser, the sensory object is the cognised object, and the sense faculty and consciousness again serve as the fruit of cognition. Fifth, it is said that the Vātsīputrīyas take the spiritual self (ātman) to be direct perception, the various minds and mental factors to be the cogniser, and the spiritual self to be the fruit of cognition. Sixth, it is said that the masters of the Tattvasiddhi take the functions of feeling (vedanā) and conception (saṃjñā) among the mental factors to be the cogniser, the sensory object to be the cognised, and consciousness to be the fruit of cognition. The texts should be further examined before this can be definitive.