因明入正理論疏 3.180

3.180

述曰：此顯名也。此四類心，或唯五識，現體非一，名為現現。各附境體，離貫通緣，名為別轉。由此現現各各別緣，故名現量。故者，結上所以。是名現量，顯其名矣。雖無是字，准解比量，具合有之。彼文無故，闕結所以，影顯有故。俱為互文，其義相似。依《理門論》云：「由不共緣現現別轉，故名現量。」五根各各明照自境，名之為現。識依於此，名為現現。各別取境，名為別轉。境各別故，名不共緣。

The Commentary says: This explains the name. As for these four kinds of cognition, or just the five consciousnesses, the immediate substances are not single, hence called "each immediate presence" (prati-akṣa). Each conforms to the substance of its object, free from pervading cognitions; this is called "operating distinctly." Because it apprehends each distinctly in each immediate presence, it is called perception. The word "because" concludes the aforementioned rationale. "It is called perception" makes its name manifest. Although the word "this" is absent, following the explanation of anumāna, it ought to be present. That text lacks the word "because" and omits the concluding rationale, but it is implicitly indicated. Both are complementary expressions, and their meanings are similar. According to the Nyāyamukha: 'Because of distinct operation in each immediate presence with an uncommon object, it is called perception.' The five sense-faculties each distinctly illuminate their own objects; this is called "immediate presence." The consciousness relies on this; this is called "each immediate presence." Grasping objects separately is called "operating distinctly." Because the objects are distinct, it is called "having an uncommon object."