唯識二十論 偈十七 未覺不知
偈十六末對方拿夢將軍：夢醒會自知剛才是假，醒著的世界若也識變無實，為什麼醒著的人從不覺得眼前是假？偈十七用半句偈正面接住——「未覺不能知，夢所見非有」。
答案藏在「夢」這比方裡：正在夢裡還沒醒時，你會知道這夢是假的嗎？不會，要等醒了回頭才知。可見「夢中不自知是假」根本不是因為夢境真，純粹因為人還沒醒。搬到醒著的世界——你不覺得眼前是假，不是因為它真，而是你還在更深的一場夢裡、還沒醒到那一步。世親把比方推到底：眾生長劫「虛妄分別、串習惛熟」，正像泡在一場醒不過來的長夢，所見皆非實而「未得真覺不能自知」。所以「醒著不自知是假」非但不是反證，反而正合唯識。
最珍貴的是那個醒點：什麼叫「真覺」？要等出世間、對治虛妄分別的「無分別智」現起才叫真覺，如夢中人忽然睜眼；其後生起的「世間淨智」（後得智）現前，便如實照見諸境非實，與「夢醒知夢假」其義完全平等。唯識說的「境非實」不是嘴上論斷，而是有一個可親證的醒點——沒到那點自然不自知，到了自然就知，跟夢醒一樣自然。這一答把認識論的辯論接回修證正路。論末對方換戰線設教證難（境由自識所變，師友薰習怎麼成？），世親只回「非不得成」，正面答案是偈十八的「二識展轉增上」。最樸素也最深的一句：你問醒著為什麼不覺得是假？因為你還沒真醒。
At the end of Verse 16 the opponent makes a checkmating move with the dream: on waking one knows of oneself that what just happened was unreal; if the waking world too is a transformation of consciousness with no real object, why does a waking person never feel that what is before their eyes is unreal? Verse 17 catches it head-on with half a verse — "while not yet awake, one cannot know that what is seen in a dream is not there" (未覺不能知，夢所見非有).
The answer is hidden in the very figure of "dream": while you are in the dream, not yet awake, do you know it is unreal? You do not — only on waking do you look back and know. So "not knowing within a dream that it is unreal" is not at all because the dream is real; it is purely because the person has not yet awakened. Carry it over to the waking world — you do not feel that what is before your eyes is unreal not because it is real, but because you are still inside a deeper dream, not yet awakened to that point. Vasubandhu presses the figure to its limit: beings, through the long aeons, "falsely discriminate and perfume the habit until it is ripe and dulled" (虛妄分別、串習惛熟), just like being steeped in a long dream from which one does not wake, where all that is seen is not real, yet "not having attained true awakening, one cannot know it of oneself." So "while awake, not knowing of oneself that it is unreal" is, far from a counter-proof, exactly in accord with consciousness-only.
Most precious is that point of awakening: what is "true awakening"? It is only when the supramundane "non-discriminating cognition" (無分別智) — which counteracts false discrimination — arises that it is called true awakening, like a dreamer suddenly opening his eyes; and when the "mundane purified cognition" (世間淨智, the subsequently-attained cognition) that arises after it is present, one then illumines as it truly is that the objects are not real, completely equal in meaning to "knowing, on waking, that the dream was unreal." The consciousness-only saying that "objects are not real" is no mere verdict of the lips, but has a personally-realizable point of awakening — until you reach it you naturally do not know of yourself; once you reach it you naturally know, as naturally as waking from a dream. With this one answer, the debate over epistemology is led back onto the right road of practice-realization. At the close, the opponent shifts the battle-line and sets a scriptural-proof objection (objects are transformed by one's own consciousness — how does the perfuming of teacher and friend hold?); Vasubandhu replies only "it is not that it cannot hold," the positive answer being Verse 18's "the two consciousnesses, turning upon each other, mutually enhance." The plainest and deepest line: you ask why, while awake, it does not feel unreal? Because you have not yet truly awakened.
§頌（半頌）
未覺不能知，夢所見非有。
§論（世親自註）
論曰：如未覺位，不知夢境非外實有，覺時乃知。如是世間虛妄分別串習惛熟如在夢中，諸有所見皆非實有，未得真覺不能自知。若時得彼出世對治無分別智，乃名真覺。此後所得世間淨智現在前位，如實了知彼境非實，其義平等。若諸有情，由自相續轉變差別似境識起，不由外境為所緣生，彼諸有情近善惡友、聞正邪法二識決定。既無友教，此云何成？非不得成。頌曰：
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
§頌 白話（半頌）
還沒醒過來的時候，是不能知道 「夢裡所見的其實沒有」的。
§論 白話
世親解釋這首偈。
就像還沒睡醒的時候，不知道夢裡的境並不是外在實有的，要醒過來時才知道。同樣的道理，世間的眾生由於「虛妄分別」串習得又熟又重，就好像還在夢中一樣：所有看見的其實都不是實有的，但在「還沒得到真正的覺醒」之前，是不能自己知道的。
什麼時候得到那「出世間、能對治（虛妄分別）的無分別智」，才叫作「真正的覺醒」。在這之後所得到的「世間清淨智」現前的時候，就能如實了知「那些境並不真實」——這個道理，和（夢醒後自知夢假）是平等一樣的。
（對方又難說：）如果眾生都是由自己的相續轉變、生起「似境的識」，並不是由外境作為所緣而生起的；那麼這些眾生「親近善知識或惡友、聽聞正法或邪法」，這「兩個（心識）相互決定（而受薰染）」，既然沒有外在的師友與教法，又怎麼能成立呢？
（世親說：）並不是不能成立。用下一首偈來說明。
§Verse — plain reading (half-verse)
While one has not yet awakened, one cannot know that "what is seen in a dream is in fact not there."
§Auto-commentary — plain reading
Vasubandhu explains this verse.
Just as, while one has not yet woken from sleep, one does not know that the objects in the dream are not externally real — it is only on waking that one knows. By the same reasoning, the beings of the world, through perfuming the habit of "false discrimination" (虛妄分別) until it is ripe and heavy, are as though still within a dream: everything they see is in fact not real, but until they have "attained true awakening" they cannot know this of themselves.
It is only when one attains that "non-discriminating cognition that is supramundane and counteracts (false discrimination)" (無分別智) that it is called "true awakening." After this, when the "mundane purified cognition" (世間淨智) obtained thereafter comes to be present, one is able to know as it truly is that "those objects are not real" — and this principle is equal and the same as (knowing, after waking from a dream, that the dream was unreal).
(The opponent then objects:) If beings each, through the transformation of their own mind-stream, give rise to "a cognition resembling an object," and not through an external object serving as the perceptual support — then how can it hold that these beings "draw near to a good teacher or a bad friend, and hear true teaching or false teaching," that these "two (cognitions) mutually determine (and so receive perfuming)," when there is no external teacher, friend, or teaching?
(Vasubandhu says:) It is not that this cannot hold. The next verse will make it clear.
接住那一刀
偈十六末，對方拿夢將了一軍：夢醒會自知剛才是假，醒著的世界若也是識變無實，為什麼醒著的人從不覺得眼前是假？這一問看似很硬。偈十七，世親只用半句偈正面接住——「未覺不能知，夢所見非有」。
答案藏在「夢」這個比方裡
世親說：你自己想想做夢的當下。正在夢裡、還沒醒的時候，你會知道「這夢是假的」嗎？ 不會。夢中人對夢深信不疑，要等醒了，回頭才知道剛才那一切根本沒有。
那麼問題就清楚了：「夢中不自知是假」這件事，根本不是因為夢境是真的，純粹是因為人還沒醒。 同樣的道理搬到醒著的世界——你之所以不覺得眼前是假，不是因為它真，而是因為你還在更深的一場夢裡，還沒醒到那一步。
一場叫「虛妄分別」的長夢
世親把這比方推到底：眾生長劫以來「虛妄分別、串習惛熟」——一遍遍地妄加分別，熏成又厚又沉的習慣，正像泡在一場醒不過來的長夢裡。在這場長夢中，「諸有所見皆非實有」，可「未得真覺不能自知」。所以「醒著不自知是假」非但不是反證，反而正合唯識：你本就在夢中，當然不自知。
那要怎樣才算「真醒」
這就帶出本偈最珍貴的一句——什麼叫「真覺」（真正的醒）？世親給了明確的座標：要等那出世間、能對治虛妄分別的「無分別智」現起，才叫真覺。 那是一種不再落入主客分別的根本智，如同夢中人忽然睜眼。而在它之後生起的「世間淨智」（後得智）現前時，便能如實照見「眼前諸境並非實有」——這份了知，跟「夢醒後知道夢假」其義完全平等。
換句話說：唯識說的「境非實」不是一句嘴上的論斷，而是有一個可親證的醒點——無分別智。沒到那個醒點，你自然不自知；到了，你自然就知道，跟夢醒一樣自然。這一答，把認識論的辯論，悄悄接回了修證的正路。
承衍
偈十七是 §肆 的轉深之處：它把「為什麼不自知境假」從「境是真的」徹底扭轉為「人還沒真醒」，並標出那個醒點——出世無分別智。夢喻至此用到極處：從偈十五「現覺如夢」、偈十六「夢覺之別」，到本偈「未醒不自知、真覺乃知」，三偈把夢這面鏡子照到底。論末，對方又換一條戰線設教證難——既然境由自識所變、不由外境，那「親近善惡友、聽聞正邪法」這種師友薰習怎麼成立（不是得有個外在的人和法嗎）？世親只回「非不得成」，正面答案是偈十八的「二識展轉增上」。讀偈十七，記住那句最樸素也最深的話——你問醒著為什麼不覺得是假？因為你還沒真醒。
Catching that blade
At the end of Verse 16 the opponent makes a checkmating move with the dream: on waking from a dream one knows of oneself that what just happened was unreal; if the waking world too is a transformation of consciousness with no real object, why does a waking person never feel that what is before their eyes is unreal? The question looks formidable. In Verse 17 Vasubandhu catches it head-on with just half a verse — "While not yet awake, one cannot know that what is seen in a dream is not there" (未覺不能知，夢所見非有).
The answer is hidden in the very figure of "dream"
Vasubandhu says: think for yourself about the moment of dreaming. While you are in the dream, not yet awake, do you know "this dream is unreal"? You do not. The dreamer believes in the dream without a doubt; only on waking does one look back and know that all of that just now was simply not there.
So the matter is clear: this thing of "not knowing within a dream that it is unreal" is not at all because the dream-objects are real — it is purely because the person has not yet awakened. Carry the same reasoning over to the waking world: the reason you do not feel that what is before your eyes is unreal is not that it is real, but that you are still inside a deeper dream, and have not yet awakened to that point.
A long dream called "false discrimination"
Vasubandhu presses the figure all the way: beings, through the long aeons, "falsely discriminate, and perfume the habit until it is ripe and dulled" (虛妄分別、串習惛熟) — discriminating wrongly again and again, perfuming it into a thick, heavy habit, exactly like being steeped in a long dream from which one does not wake. Within this long dream, "all that is seen is not real," yet one "cannot, not having attained true awakening, know it of oneself" (未得真覺不能自知). So "while awake, not knowing of oneself that it is unreal" is, far from being a counter-proof, exactly in accord with consciousness-only: you were within the dream all along, so of course you do not know it of yourself.
Then what counts as "truly awakening"
This brings out the most precious line of the verse — what is "true awakening" (真覺)? Vasubandhu gives a clear coordinate: it is only when that "non-discriminating cognition" (無分別智) — supramundane and able to counteract false discrimination — arises, that it is called true awakening. That is a fundamental cognition that no longer falls into the discrimination of subject and object, like a dreamer suddenly opening his eyes. And when the "mundane purified cognition" (世間淨智 — the subsequently-attained cognition, 後得智) that arises after it comes to be present, one can then illumine as it truly is that "the objects before one's eyes are not real" — and this knowing is completely equal in meaning to "knowing, after waking from a dream, that the dream was unreal."
In other words: the consciousness-only saying that "objects are not real" is not a verdict pronounced with the lips only, but has a personally-realizable point of awakening — non-discriminating cognition. Until you reach that point of awakening you naturally do not know it of yourself; once you reach it, you naturally do know — as naturally as waking from a dream. With this one answer, the debate over epistemology is quietly led back onto the right road of practice-realization.
Carried forward (承衍)
Verse 17 is where §IV deepens: it utterly turns "why one does not know of oneself that objects are unreal" away from "the objects are real" and over to "the person has not yet truly awakened," and it marks that point of awakening — supramundane non-discriminating cognition. The dream illustration is here pressed to its limit: from Verse 15's "present perception is like a dream," through Verse 16's "the difference between dream and waking," to this verse's "while not yet awake one does not know of oneself, only on true awakening does one know," the three verses illumine this mirror of the dream to the very bottom. At the verse's close, the opponent shifts the battle-line and sets a scriptural-proof objection — since objects are transformed by one's own consciousness and not by an external object, how can the perfuming of teacher and friend, "drawing near a good or bad friend, hearing true or false teaching," hold (must there not be an external person and teaching)? Vasubandhu replies only "it is not that it cannot hold," and the positive answer is Verse 18's "the two consciousnesses, turning upon each other, mutually enhance." Reading Verse 17, hold onto its plainest and deepest line — you ask why, while awake, it does not feel unreal? Because you have not yet truly awakened.
考據Apparatus
一、科判定位
| 系統 | 此偈之位 |
|---|---|
| 全論五段 | §肆 破現量·夢覺·教證（偈十五–廿一）之夢覺難正答偈（半頌）。偈十六懸夢覺難（覺時何不自知非有）→ 偈十七正答：未覺不能自知夢非有，待真覺乃知；世間虛妄分別如夢，未得真覺亦不自知 ；末引「二識決定」之教證難 → 偈十八 |
| 偈十六→偈十七 | 偈十六標「此亦非證」；偈十七正答其所以——不自知非有，因「未真覺」，非境實有；並導出「真覺＝出世無分別智」之修證義 |
| 玄奘段位 | §頌〔p0076c08〕（半頌）· §論自註〔p0076c09–17〕 |
二、源頌 · 義理脈絡
§頌半頌（二句）：「未覺不能知，夢所見非有」——夢中未覺，不能自知夢所見之非有；覺時乃知。以此答偈十六之難（醒著不自知非有，正因未「真覺」）。
§論三節：(一)夢喻正答——未覺位不知夢境非外實有，覺時乃知。(二)合於世間——世間虛妄分別串習惛熟如在夢中，諸所見皆非實有，「未得真覺不能自知」。(三)明真覺·導二識難——得「出世對治無分別智」乃名真覺；其後所得「世間淨智」現前位，如實了知彼境非實，其義平等（與夢覺自知平等）。末出對方教證難：若似境識由自相續轉變而起、不由外境，則「近善惡友、聞正邪法」之二識決定（薰習）何以成？世親斷「非不得成」，啟偈十八。
三、經論宗依（經證 → 論本）
- 經證：夢覺之自知與否、出世無分別智之證真，皆佛法共傳之修證事；世親即以「未真覺故不自知」答夢覺難，並標真覺之相。
- 論本：世親自註（T1590）以「真覺＝出世無分別智·後得世間淨智」立「未覺不自知」之正解，並承教證難而標「非不得成」；論之答，繫修證次第與識內薰習，不增不判。
四、本論釋要（世親自註 T1590）
本偈為 §肆 之轉深處：前破現量、憶念皆就認識立論，本偈則把「不能自知境非實」歸於修證之未及，而非境之實有。其理層次分明：(一)夢中未醒，當然不知夢假；醒了才知——「不自知」純是「未醒」之故。(二)世間眾生長劫虛妄分別、串習惛熟，正如長夢未醒，所見皆非實而不能自知。(三)何時乃能自知？要待出世對治之無分別智現起——此名「真覺」（如夢之醒）；其後之「世間淨智」現前，便如實了知諸境非實，與「夢醒自知夢假」其義平等。如是，偈十六「覺時何不自知」之難圓滿消解：不自知，非境實，乃未真覺。論末對方復設教證難（若無外境，師友教法之薰習何成），世親斷「非不得成」，正面解在偈十八（二識展轉增上）。本偈所引「出世無分別智／世間淨智」為佛法共傳之修證名相，論本就之立義，不增不判。
五、諸家異釋（古德 · 標宗）
- 護法《成唯識寶生論》T31n1591（唐·義淨譯·漢有傳本）——釋本偈，展開未覺不自知、真覺（無分別智）及後得淨智之義。〔標宗：護法於真覺·後得智處有詳釋；古德讀法之一，此處只記其宗，不判。〕
- Vinītadeva Prakaraṇaviṃśakaṭīkā——藏譯存·漢無傳本，依例僅志其名，內容不入義據。
六、譯名 · 古譯對讀（三漢譯）
| 漢譯 | 譯本 | 對讀 |
|---|---|---|
| ★ 唐·玄奘 T31n1590 | 「未覺不能知，夢所見非有」（半頌） | 二句，以「未覺不自知」答夢覺難；自註立真覺＝出世無分別智、後得世間淨智；以此為底本 |
| 陳·真諦 T31n1589《大乘唯識論》 | 散文連展未覺不知與真覺義（古代漢證·參校） | |
| 後魏·般若流支 T31n1588《唯識論》 | 對應段以散文出之；逐字以 CBETA 為準（古代漢證·參校） |
七、術語（古德所傳梵 · 發音輔助）
| 漢 | 梵（發音輔助） | 義 |
|---|---|---|
| 真覺 | — | 如夢之醒；得出世無分別智乃名真覺 |
| 出世對治無分別智 | lokôttara nirvikalpa-jñāna | 出世間之根本無分別智；證真、對治虛妄分別 |
| 後得世間淨智 | pṛṣṭha-labdha śuddha-laukika-jñāna | 根本智後所得之清淨世間智；現前了知諸境非實 |
| 虛妄分別 | abhūta-parikalpa | 無實而妄計之分別；串習惛熟如在夢中 |
梵羅馬字僅作發音輔助；無古德音寫可徵者從闕，不據現代校本補。
八、互讀（唯識系次第）
| 百法明門論 | 唯識三十論 | 二十論內部 |
|---|---|---|
| #100 真如 tathatā——無分別智所證之真；真覺所對 ⭐ | 偈廿八–廿九 通達·修習位——無分別智證真如，正本偈「真覺」之位 | 偈十六 憶念非證——本偈正答其夢覺難 |
| #6 意識——後得世間淨智所依之分別（轉淨） | 偈廿九「無得不思議」——根本智離分別 | 偈十八 二識決定——承末「教證難」正答 |
| #8 阿賴耶識——虛妄分別串習之所藏 | 偈廿九–三十 究竟位——轉依究竟 | 偈十九 夢覺果別——夢覺薰習果別 |
九、校本定位
- 漢文正文（§頌·半頌）：T31n1590〔p0076c08〕（玄奘譯）
- 漢文自註（§論）：T31n1590〔p0076c09–17〕（玄奘譯）
- 參校漢譯：T31n1589（真諦《大乘唯識論》）· T31n1588（般若流支《唯識論》）
- 古德釋：T31n1591（護法《成唯識寶生論》·漢有傳本）
1. Doctrinal-outline placement
| System | This verse's place |
|---|---|
| The treatise's five parts | The verse that positively answers the dream-and-waking objection (a half-verse) within §IV Refuting [the appeal to] Direct Perception · Dream-and-Waking · Scriptural Proof (vv.15–21). Verse 16 hangs out the dream-and-waking objection (覺時何不自知非有 — why, while awake, does one not know of oneself that it is not there) → v.17 the positive answer: while not awake one cannot know of oneself that the dream is not there, only on true awakening does one know; the world's false discrimination is like a dream, and not having attained true awakening one likewise does not know it of oneself; at its close it adduces the scriptural-proof objection of "the two consciousnesses determining" (二識決定) → v.18 |
| v.16 → v.17 | Verse 16 marks 「此亦非證」 ("this too is no proof"); v.17 positively answers why so — one does not know of oneself that it is not there because of "not having truly awakened" (未真覺), not because the object is real; and it draws out the practice-realization sense that "true awakening = supramundane non-discriminating cognition" (真覺＝出世無分別智) |
| Xuanzang's textual loci | §Verse 〔p0076c08〕 (half-verse) · §Auto-commentary 〔p0076c09–17〕 |
2. The source-verse · the doctrinal thread
The §Verse, a half-verse (two lines): 「未覺不能知，夢所見非有」 — "while not yet awake one cannot know that what is seen in the dream is not there"; not yet awake within the dream, one cannot know of oneself that what is seen in the dream is not there — only on waking does one know. By this it answers Verse 16's objection (while awake one does not know of oneself that it is not there — precisely because one has not "truly awakened" 真覺).
The §Auto-commentary has three movements: (i) the dream illustration's positive answer — in the not-awake state one does not know that the dream-objects are not externally real; only on waking does one know. (ii) matching it to the world — the world's false discrimination, perfumed into a ripe and dulled habit, is as if within a dream, all that is seen is not real, and 「未得真覺不能自知」 ("not having attained true awakening one cannot know it of oneself"). (iii) clarifying true awakening · leading into the two-consciousnesses objection — it is only on attaining the "supramundane counteracting non-discriminating cognition" (出世對治無分別智) that it is called true awakening; and when, thereafter, the "mundane purified cognition" (世間淨智) obtained is present, one knows as it truly is that those objects are not real, and this is equal in meaning (equal to knowing of oneself, on waking, [that the dream was unreal]). At the close it issues the opponent's scriptural-proof objection: if a cognition resembling an object arises through the transformation of one's own mind-stream, and not through an external object, then how does the determination (perfuming) of the two consciousnesses in "drawing near a good or bad friend, hearing true or false teaching" (近善惡友、聞正邪法) come to hold? Vasubandhu concludes 「非不得成」 ("it is not that it cannot hold"), opening Verse 18.
3. Scripture and treatise: the grounding (scriptural proof → treatise-root)
- Scriptural proof. Whether or not one knows of oneself [the truth of] dream and waking, and the realization of the real by supramundane non-discriminating cognition, are matters of practice-realization commonly transmitted in the Buddha-dharma; Vasubandhu answers the dream-and-waking objection precisely with "because one has not truly awakened, one does not know it of oneself," and marks the character of true awakening.
- Treatise-root. Vasubandhu's auto-commentary (T1590), with "true awakening = supramundane non-discriminating cognition · the mundane purified cognition subsequently attained" (真覺＝出世無分別智·後得世間淨智), sets up the correct reading of "not awake, one does not know of oneself," and, taking up the scriptural-proof objection, marks 「非不得成」 ("it is not that it cannot hold"); the treatise's answer is tied to the sequence of practice-realization and to the perfuming within consciousness, neither adding nor adjudicating.
4. The treatise-root in essence (Vasubandhu's auto-commentary, T1590)
This verse is the deepening point of §IV: the earlier refutations of direct perception and of memory both argued on the plane of cognition, whereas this verse refers "the inability to know of oneself that the object is not real" to a not-yet-reaching of practice-realization, and not to the reality of the object. Its reasoning is laid out in clear stages: (i) within a dream, not awake, one of course does not know the dream is unreal; only on waking does one know — "not knowing of oneself" is purely a matter of "not being awake." (ii) The world's beings, through the long aeons, falsely discriminate and perfume the habit until it is ripe and dulled, just like a long dream not yet woken from, where all that is seen is not real and one cannot know it of oneself. (iii) When can one then know of oneself? One must wait for the supramundane counteracting non-discriminating cognition to arise — this is called "true awakening" (真覺) (like waking from a dream); when the "mundane purified cognition" thereafter is present, one then knows as it truly is that the objects are not real, equal in meaning to "knowing, on waking, that the dream was unreal." Thus Verse 16's objection 「覺時何不自知」 ("why, while awake, does one not know of oneself") is fully dissolved: not knowing of oneself is not [because] the object is real, but [because] one has not truly awakened. At the verse's close the opponent again sets a scriptural-proof objection (if there is no external object, how does the perfuming of teacher, friend, and teaching come to hold), and Vasubandhu concludes 「非不得成」 ("it is not that it cannot hold"), the positive resolution lying in Verse 18 (the two consciousnesses, turning upon each other, mutually enhance). The "supramundane non-discriminating cognition / mundane purified cognition" (出世無分別智／世間淨智) adduced in this verse are terms of practice-realization commonly transmitted in the Buddha-dharma; the treatise-root establishes its sense upon them, neither adding nor adjudicating.
5. The ancient masters' readings (古德 · stating their position)
- Dharmapāla, Cheng weishi baosheng lun 《成唯識寶生論》T31n1591 (Tang; tr. Yijing 義淨; a transmitted Chinese witness) — comments on this verse, unfolding the senses of not-awake's not-knowing-of-oneself, true awakening (non-discriminating cognition), and the subsequently-attained purified cognition. 〔Position stated: Dharmapāla has a detailed comment at true awakening · the subsequently-attained cognition; this is one of the ancient masters' readings, recorded here only as to its position, not adjudicated.〕
- Vinītadeva, Prakaraṇaviṃśakaṭīkā — extant in Tibetan translation · no transmitted Chinese witness; per convention its name only is recorded, its content not entering as doctrinal ground.
6. Rendering and old-translation comparison (the three Chinese translations)
| Chinese translation | Edition | Comparison |
|---|---|---|
| ★ Tang · Xuanzang T31n1590 | 「未覺不能知，夢所見非有」（半頌） | Two lines, answering the dream-and-waking objection with "not awake, one does not know of oneself"; the auto-commentary sets up true awakening = supramundane non-discriminating cognition, [and] the subsequently-attained mundane purified cognition; taken as the base text |
| Chen · Paramārtha T31n1589 《大乘唯識論》 | Unfolds in continuous prose the senses of not-awake's not-knowing and of true awakening (an ancient Chinese witness · collated for comparison) | |
| Later Wei · Prajñāruci T31n1588 《唯識論》 | The corresponding passage is given in prose; verbatim follows the CBETA [original] (an ancient Chinese witness · collated for comparison) |
Verbatim comparison follows the CBETA original text; what has not been verified against the original text is not recorded verbatim.
7. Terms (Sanskrit per the ancient transmission · pronunciation aid)
| Chinese | Sanskrit (pronunciation aid) | Sense |
|---|---|---|
| 真覺 | — | like waking from a dream; attaining supramundane non-discriminating cognition is called true awakening |
| 出世對治無分別智 | lokôttara nirvikalpa-jñāna | the supramundane fundamental non-discriminating cognition; realizes the real, counteracts false discrimination |
| 後得世間淨智 | pṛṣṭha-labdha śuddha-laukika-jñāna | the purified mundane cognition attained subsequent to the fundamental cognition; present, it knows the objects are not real |
| 虛妄分別 | abhūta-parikalpa | the discrimination that, without a real [basis], falsely posits; perfumed into a ripe, dulled habit, as if within a dream |
The Sanskrit roman script is a pronunciation aid only; where no ancient-master transliteration is attested, it is left blank, not supplied from modern critical editions.
8. Cross-reading (the Yogācāra sequence)
| Baifa (Hundred Dharmas) | Triṃśikā | Within the Viṃśatikā |
|---|---|---|
| #100 thusness tathatā — the real that non-discriminating cognition realizes; that which true awakening faces ⭐ | Triṃśikā vv.28–29 the stage of penetration · the stage of cultivation — non-discriminating cognition realizes thusness, precisely the position of this verse's "true awakening" | v.16 memory is no proof — this verse positively answers its dream-and-waking objection |
| #6 mind-consciousness — the discrimination on which the subsequently-attained mundane purified cognition rests (turned pure) | Triṃśikā v.29 「無得不思議」 ("no-attainment, inconceivable") — the fundamental cognition is apart from discrimination | v.18 the two consciousnesses determining — the positive answer taking up the closing "scriptural-proof objection" |
| #8 storehouse consciousness — that in which the perfumed habit of false discrimination is stored | Triṃśikā vv.29–30 the ultimate stage — the ultimate of the transformation of the basis | v.19 the differing fruits of dream and waking — the differing karmic fruits of the perfuming of dream and waking |
9. Witness placement
- Chinese verse-text (§Verse · half-verse): T31n1590 〔p0076c08〕 (Xuanzang)
- Chinese auto-commentary (§Auto-commentary): T31n1590 〔p0076c09–17〕 (Xuanzang)
- Chinese translations collated for comparison: T31n1589 (Paramārtha, 《大乘唯識論》) · T31n1588 (Prajñāruci, 《唯識論》) — verbatim comparison follows the CBETA original text
- Ancient master's commentary: T31n1591 (Dharmapāla, 《成唯識寶生論》 · a transmitted Chinese witness)