Pramāṇa and Apramāṇa in Consciousness

Direct perception of consciousness, where knowledge is correct, constitutes direct perception. Understanding the Dharma as it truly is without error constitutes direct perception. Conformity to facts constitutes direct perception; realization of truth constitutes direct perception. Knowing correctly without comparison constitutes direct perception; knowing correctly without imagination or delusion, where knowledge aligns with actual circumstances, constitutes direct perception. If all consciousness were direct perception, the incorrect perception of the mental faculty would inevitably be rectified, and one would then know all dharmas as they truly are.

When the eyes see an apple but one perceives it as a pear, this is incorrect perception, not direct perception. Speaking falsehoods with open eyes is incorrect perception. Recalling childhood events or comprehending a matter is also direct perception. Observing that the form-body of a past life is not oneself, observing that the form-body of a future life is not oneself—when such observation is correct, it constitutes direct perception. The divine knowledge of matters from countless kalpas ago constitutes direct perception; knowing matters countless kalpas hence constitutes direct perception.