唯識二十論述記 2.168

2.168

Regarding 'direct perception' (pratyakṣa): the various schools explain it differently. To begin with, the Sarvāstivāda adopts the explanation of Vasumitra: seeing is named after the sense-faculty (indriya), and the substance of the sense-faculty is direct perception, because the meaning of 'manifesting' is the meaning of the faculty; this [faculty] can measure the object, hence it is called direct perception, which is a karmadhāraya compound. Dharmatrāta explains: consciousness is called seeing; because it can measure the object, consciousness is called direct perception, a karmadhāraya as before. Ghoṣaka says: wisdom (prajñā) is called seeing; the superior wisdom that can measure phenomena is called direct perception. The Saṃmatīya school says: the conjunction of mind and caittas is called seeing; the combination of mind and caittas is called direct perception. The Sautrāntika masters say: the conjunction of faculty and consciousness is nominally called seeing; it nominally can measure the object, so it is nominally called direct perception. In the Vaiśeṣika categories (padārtha), intellection (buddhi) is direct perception. The Sāṃkhya masters say: among the eleven faculties, the five [sensory] faculties are direct perception; if reduced to their origin, primordial nature (prakṛti) is direct perception. The Mahāyāna masters say: the sense-faculty is called 'present' (praty-), because the five meanings of faculty—basis, arising, belonging, assisting, and conforming—are superior to the rest. However, because it is material form, it cannot measure objects; only mind and caittas can measure. Mind and caittas are the true substance of the means of cognition; the cognition that relies on the present [faculty] is called direct perception (pratyakṣa), which is a tatpuruṣa compound. Prior to Asaṅga, only two aspects were spoken of, taking the perceiving aspect alone as the substance of direct perception. After Asaṅga, Bodhisattva Dignāga established three aspects, taking the perceiving aspect and the self-verifying aspect as the substance of direct perception. After Dharmapāla, the perceiving aspect, the self-verifying aspect, and the aspect that verifies self-verification are taken as the substance of direct perception. Sthiramati holds that although all consciousnesses possess grasping, yet being free from recollective and calculating conceptualizations, their clearly manifesting apprehension of objects is called direct perception. All uncontaminated states are direct perception, as in the explanation of the nature of the wholesome and so forth. There are five among the Hīnayāna, two among non-Buddhists, and four in the Mahāyāna, making eleven kinds in total that present the substance of direct perception; this is detailed elsewhere, and only briefly indicated here.