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# 因明入正理論疏 1.32

因明入正理論疏 1.32

- **Language:** Classical Chinese

### [1.32](https://indike.org/pramana/in.bauddha.taisho.1840.1.32)

五者現量，行離動搖，明證眾境，親冥自體，故名現量。（能緣行相，不動不搖，因循照境，不籌不度。離分別心，照符前境，明局自體，故名現量。然有二類：一定位、二散心。定心澂湛，境皆明證，隨緣何法，皆名現量；一切散心，若親於境，冥得自體，亦皆現量。）

> Fifth is direct perception (pratyakṣa): the mental activity is free from wavering, clearly verifying the manifold objects, and directly and imperceptibly attaining their self-substance; therefore it is called direct perception. (The mental mode of the apprehending consciousness is unmoving and unwavering; according with and illuminating the object, it does not deliberate or calculate. Free from conceptualization, it illuminates in conformity with the object before it, clearly restricted to the self-substance; therefore it is called direct perception. However, there are two kinds: first, in the state of meditative absorption; second, in the distracted mind. In the mind of meditative absorption, which is limpid and clear, objects are all clearly verified; whichever dharma it accords with and takes as object, all are called direct perception. For all distracted minds, if they are direct with respect to the object and imperceptibly attain its self-substance, they are also all direct perception.)  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1840~en-mt.1.32) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1840.1.32](https://indike.org/pramana/in.bauddha.taisho.1840.1.32) · Pramāṇa
