因明入正理論疏 3.173

3.173

若有正智，簡彼邪智，謂患翳目見於毛輪、第二月等，雖離名種等所有分別，而非現量。故《雜集》云：「現量者，自正明了，無迷亂義。」此中正智，即彼無迷亂，離旋火輪等。於色等義者，此定境也。言色等者，等取香等。義謂境義，離諸映障，即當《雜集》明了，雖文不顯，義必如是。不爾，簡略過失不盡。如智不邪，亦無分別，緣彼障境，應名現量故。

Saying "if there is correct cognition" excludes that erroneous cognition, namely when diseased eyes see a hair-net, a second moon, and the like; although free from all conceptual construction of names, genus, and so forth, they are not pratyakṣa. Therefore, the Abhidharmasamuccaya-vyākhyā says: "Pratyakṣa is inherently correct and clear, meaning non-illusory." Here, "correct cognition" is precisely that non-illusoriness, free from whirling firebrands and the like. "Regarding objects such as visible forms" determines the object. Saying "visible forms and so forth" includes fragrance and so forth. "Object" (artha) means the objective realm, free from all screens and obstructions, which corresponds to "clear" in the Abhidharmasamuccaya-vyākhyā; although not explicit in the text, the meaning must be so. Otherwise, the elimination of fallacies would not be exhaustive, because if a cognition is not erroneous and is also non-conceptual, yet cognizes an obstructed object, it would have to be called pratyakṣa.