唯識二十論 偈二十三 結頌
走到這裡，世親已做完一件大事：立「三界唯識」之宗、答盡四難、把外境的原子論一寸寸拆光、破掉「我親眼看見」的現量執、安立殺業他識與意罰最重、補上「他心智」的破口。綱宗已備、論證已周。可他給全論收尾的竟是四句謙退：「我已隨自能，略成唯識義，此中一切種，難思佛所行。」——我只是隨自己的能力，把唯識之義略略成立罷了；這裡頭一切種類的圓滿決擇，那是難思難議、唯佛才行的境界。
這不是文末客套，是偈二十二義理的必然：凡未成佛者的「知」都不如實（二取未斷，照不見佛淨智所照的離言之境）；而世親造論靠的正是尋思分別之智，分別智本就在「不如實」的分位裡，用它所成立的唯識義再嚴密也只能是「略成」綱宗，不可能是「一切種」的圓滿決擇。所以「略成·歸佛」不是自貶，而是老實把自己安放在分別智的分位上：我能做的是用理立綱宗、破妄執；無邊無際的窮盡抉擇，要靠「於一切境、一切種智都無礙」的佛智才圓滿。
這四句給後世論者立了身量：敢以理立宗、破執無畏是論者的勇，知所成有限、歸極於佛是論者的明。世親二十二頌鋒銳逼人，最後一頌俯身歸佛——一部破執之論以「立而不執」終，本身就是唯識「破執而不撥有」的身教。卷尾署「唯識二十論一卷」，論成；它往下接的是整個法相唯識的展開（三十論顯正立體、成唯識論集大成）。收尾的氣象——立得起整套唯識的人，最後說的是「我只是隨自己的能力，略成而已」。
By the time he reaches this point, Vasubandhu has accomplished a great work: he has established the thesis of "the three realms are nothing but consciousness," answered to the full the four objections, dismantled inch by inch the atomism of external objects, broken the clinging to direct perception — "but I see it with my own eyes" — set in place that it is another's consciousness [the deed of killing destroys] and that the mental penalty weighs heaviest, and closed the last breach by accounting for the "knowledge of others' minds." The thesis is fully furnished, the argument complete. And yet what he gives the whole treatise to close on is four lines of humble withdrawal: "I have, within my own power, established the principle of consciousness-only in outline; herein, every kind in its entirety is hard to conceive, the range of a Buddha." — I have only, within the measure of my own power, established the principle of consciousness-only in outline; the perfect discernment of every kind herein is hard to conceive, hard to discuss, a domain only a Buddha can range.
This is no polite phrase at the end of the text; it is the necessary outcome of the doctrine of Verse 22: the "knowing" of whoever has not yet become a Buddha is all not-in-accord-with-reality (the two graspings not yet severed, unable to illuminate the ineffable domain that a Buddha's pure cognition illuminates); and Vasubandhu composed his treatise relying on precisely the cognition of discursive thought and discrimination, which itself stands within the station of "not-in-accord-with-reality" — so the principle of consciousness-only it establishes, however rigorous, can only be the outline of the thesis, never the perfect discernment of "every kind." Thus "established in outline · referred home to the Buddha" is no self-belittling, but an honest placing of himself within the station of discriminative cognition: what I can do is to set up the framework by reasoning and break false clingings; the boundless, exhaustive discernment must rest on the Buddha-cognition that is "without obstruction with respect to every object and to the knowledge of every kind."
These four lines set a stature for the expounders of later ages: to dare to establish a thesis by reasoning and break clingings without fear is the courage of one who argues; to know that what one accomplishes is limited and to refer the ultimate home to the Buddha is the clarity of one who argues. Across twenty-two verses Vasubandhu presses on keen-edged; the final verse bows down and refers all home to the Buddha — a treatise that breaks clingings, ending with "establishing, yet not clinging," is itself a living demonstration of consciousness-only's "breaking clinging without dismissing existence." The end-of-scroll inscription reads "Viṃśatikā, one scroll" — the treatise is complete; what it leads on to is the whole unfolding of Yogācāra (the Triṃśikā disclosing the true and building the body of the system, the Cheng weishi lun bringing it to grand completion). The bearing of this close — the one who can set up the whole apparatus of consciousness-only says, at the last, "I have only, within my own power, established it in outline."
§頌
我已隨自能，略成唯識義， 此中一切種，難思佛所行。
§論（世親自註）
論曰：唯識理趣品類無邊，我隨自能已略成立。餘一切種非所思議，超諸尋思所行境故。如是理趣唯佛所行，諸佛世尊於一切境及一切種智無礙故。
卷尾
唯識二十論一卷
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
我已經隨著自己的能力， 略略地把「唯識」的義理成立起來了； 至於這當中（一切種類的圓滿抉擇）， 是難以思議、唯有佛才能行的境界。
§論 白話
世親解釋這首偈。
「唯識」的義理旨趣，種類無邊無際；我已經隨著自己的能力，略略地把它成立起來了。其餘的「一切種類（的圓滿抉擇）」，並不是（凡夫的）思量議論所能及的，因為它超出了一切「尋思（分別）」所能行的境界。
像這樣的義理旨趣，唯有佛才能夠行——因為諸佛世尊對於「一切境」以及「一切種智」都沒有障礙的緣故。
〔卷尾〕唯識二十論一卷。
§Verse — plain reading
I have, within the measure of my own power, established the principle of "consciousness-only" in outline; but as for what lies herein — the perfect discernment of every kind in its entirety — that is hard to conceive, a domain only a Buddha can range.
§Auto-commentary — plain reading
Vasubandhu explains this verse.
The import of the principle of "consciousness-only" is boundless, of kinds without end; I have, within the measure of my own power, established it only in outline. The rest — "every kind in its entirety" (the perfect discernment thereof) — is not something that deliberation and disputation (of ordinary beings) can reach, for it lies beyond the domain that any "discursive thought (conceptual discrimination)" can range.
A principle and import such as this — only a Buddha is able to range it; for the Buddhas, the World-Honoured Ones, are without obstruction with respect to "every object" and to "the knowledge of every kind" (sarvâkāra-jñāna) alike.
〔End of scroll〕 Viṃśatikā (the Treatise on Consciousness-Only in Twenty [Verses]), one scroll.
一部論的最後一句話
走到這裡，世親已經做完了一件大事：立「三界唯識」之宗，答盡「處時定·共見·作用」四難，把外境的原子論一寸寸拆光，破掉「我親眼看見」的現量執，安立殺業他識、意罰最重，連「他心智」的破口都補上。綱宗已備，論證已周。可他給全論收尾的，竟是這樣四句——
「我已隨自能，略成唯識義，此中一切種，難思佛所行。」
我只是隨著自己的能力，把唯識之義略略成立起來罷了；至於這裡頭一切種類的圓滿決擇，那是難思難議、唯佛才行的境界。
這不是客套，是前一偈逼出來的誠實
讀者要看懂：這句謙退，不是文末的客氣話，而是偈二十二義理的必然結果。
偈二十二剛說過：凡是還沒成佛的人，他的「知」都不如實——連知自己的心都不如實，因為「能、所」二取的分別還沒斷，照不見佛淨智所照的那個離言之境。那麼回過頭看：世親造這部論，靠的是什麼？靠的正是尋思、分別之智。既然分別智本身就在「不如實」的分位裡，那麼用它所「成立」的唯識義，再嚴密，也只能是『略成』綱宗，而不可能是『一切種』的圓滿決擇。
所以世親說「略成」「歸佛」，不是自貶身價，而是老老實實地把自己安放在分別智的分位上：我能做的，是用理把唯識的綱領立起來、把外道的妄執破乾淨；而那無邊無際、一切種類的窮盡抉擇，要靠「於一切境、一切種智都無障礙」的佛智才圓滿。立，而不自以為究竟；成，而知所歸向。
一個立論者該有的身量
這四句，給後世一切論義之人立了一個身量：敢以理立宗、破執無畏，是論者的勇；知所成有限、歸極於佛，是論者的明。 二者缺一，則勇成狂、明成怯。世親二十二頌一路鋒銳逼人，最後一頌卻俯身歸佛——鋒銳處見其荷擔正法的擔當，俯身處見其不昧分位的清醒。一部破執之論，以「立而不執」終，本身就是唯識「破執而不撥有」精神的身教。
承衍
偈二十三是全論的封緘。從 §序「安立大乘三界唯識」起，到此「略成唯識義」止，二十三頌一氣呵成：立宗、答難、破微、破量、安立業倫、解他心智，最後歸於佛智。卷尾署下「唯識二十論一卷」，論成。它往下接的，是整個法相唯識的展開——《唯識三十論》以三十頌正面建體系，護法《成唯識論》集十大論師之釋而大成；而本論作為「破邪顯正」的二十頌，與三十頌的「顯正立體」恰成一對。世親在此謙言「難思佛所行」，後世學人便接著這一句，一代代向那「一切種智無礙」的佛境趨近。讀偈二十三，記住這收尾的氣象——立得起整套唯識的人，最後說的是「我只是隨自己的能力，略成而已」。
The last line of a treatise
By the time he reaches this point, Vasubandhu has accomplished a great work: he has established the thesis of "the three realms are nothing but consciousness" (三界唯識), answered to the full the four objections (fixity of place and time · common seeing · efficacy), dismantled inch by inch the atomism of external objects, broken the clinging to direct perception — "but I see it with my own eyes" — set in place that it is another's consciousness that the deed of killing destroys and that the mental penalty weighs heaviest, and even closed the last breach by accounting for the "knowledge of others' minds" (他心智). The thesis is fully furnished, the argument complete. And yet what he gives the whole treatise to close on is these four lines —
「我已隨自能，略成唯識義，此中一切種，難思佛所行。」 "I have, within my own power, established the principle of consciousness-only in outline; herein, every kind in its entirety is hard to conceive, the range of a Buddha."
I have only, within the measure of my own power, established the principle of consciousness-only in outline; and as for the perfect discernment of every kind herein, that is the domain that is hard to conceive, hard to discuss — one only a Buddha can range.
This is not mere courtesy; it is an honesty forced out by the verse before it
The reader should see clearly: this humble withdrawal is not a polite phrase at the end of the text, but the necessary outcome of the doctrine of Verse 22.
Verse 22 has just said: whoever has not yet become a Buddha — his "knowing" is not in accord with reality; he does not even know his own mind in accord with reality, because the discrimination of the two graspings, "grasper and grasped," is not yet severed, and he cannot illuminate that ineffable domain which a Buddha's pure cognition illuminates. So turn back and look: on what did Vasubandhu rely to compose this treatise? On precisely the cognition of discursive thought and discrimination (尋思·分別之智). And since discriminative cognition itself stands within the station of "not-in-accord-with-reality," then the principle of consciousness-only it "establishes," however rigorous, can only be the outline of the thesis — never the perfect discernment of "every kind."
So when Vasubandhu says "established in outline" and "referred to the Buddha," it is not a belittling of his own worth, but an honest placing of himself within the station of discriminative cognition: what I can do is to set up, by reasoning, the framework of consciousness-only and to break clean through the false clingings of the outsiders; while that boundless, endless, exhaustive discernment of every kind must rest on the Buddha-cognition that is "without obstruction with respect to every object and to the knowledge of every kind" to be made perfect. To establish, without taking oneself for the final word; to accomplish, while knowing where it all turns home.
The stature befitting one who sets up a thesis
These four lines set a stature for all who would expound doctrine in later ages: to dare to establish a thesis by reasoning, to break clingings without fear, is the courage of the one who argues; to know that what one accomplishes is limited, and to refer the ultimate home to the Buddha, is the clarity of the one who argues. Wanting either, courage turns to recklessness, clarity turns to timidity. Across twenty-two verses Vasubandhu presses on, keen-edged and unrelenting; yet the final verse bows down and refers all home to the Buddha — in the keen edge is seen his shouldering of the True Dharma, in the bowing down his sobriety in not being deluded as to his own station. A treatise that breaks clingings ends with "establishing, yet not clinging" — and that is itself a living demonstration of the very spirit of consciousness-only: "to break clinging without dismissing existence."
Carried forward (承衍)
Verse 23 is the seal that closes the whole treatise. From the §Prologue's "establishing the Mahāyāna [thesis that] the three realms are nothing but consciousness" to this "having established the principle of consciousness-only in outline," the twenty-three verses run through in a single breath: establishing the thesis, answering the objections, refuting atoms, refuting [the appeal to] direct perception, setting in place the karmic ethics [of the deed], resolving the knowledge of others' minds, and at last referring all home to the Buddha-cognition. The end-of-scroll inscription reads 「唯識二十論一卷」 ("Viṃśatikā, one scroll") — the treatise is complete. What it leads on to is the whole unfolding of Yogācāra (法相唯識): the Triṃśikā builds the system head-on in thirty verses, and Dharmapāla's Cheng weishi lun (成唯識論) brings it to its grand completion by gathering the commentaries of the ten great masters; and this treatise, the twenty verses of "breaking the false to disclose the true," forms exactly a pair with the Triṃśikā's "disclosing the true, establishing the body [of the system]." Where Vasubandhu here says humbly "hard to conceive, the range of a Buddha," the scholars of later ages take up just this line and, generation upon generation, draw nearer to that Buddha-domain of "unobstructed knowledge of every kind." Reading Verse 23, hold in mind the bearing of this close — the one who can set up the whole apparatus of consciousness-only says, at the last, "I have only, within my own power, established it in outline."
考據Apparatus
一、科判定位
| 系統 | 此偈之位 |
|---|---|
| 全論五段 | §伍 他心智·結頌（偈廿二–廿三）之結頌，亦全論之終。偈廿二明「唯佛能具廣決擇」→ 偈廿三 世親謙退結頌：隨自能略成唯識義，餘一切種唯佛所行 ；後接卷尾「唯識二十論一卷」 |
| 全論收束 | 自 §序「安立大乘三界唯識」立宗，歷答四難（§壹）·密意二無我（§貳）·破極微（§參）·破現量夢覺教證（§肆），至此以「略成·歸佛」收束全二十三頌 |
| 玄奘段位 | §頌〔p0077b02–03〕· §論自註〔p0077b04–09〕· 卷尾〔p0077b…〕 |
二、源頌 · 義理脈絡
§頌四句：「我已隨自能，略成唯識義」（世親自陳：已隨己之能力，略成唯識之義）·「此中一切種，難思佛所行」（然此中一切種類之決擇，難思難議，乃佛所行之境）。前二句述己所成之有限，後二句歸究竟於佛。
§論二節：(一)自陳所成有限——唯識理趣品類無邊，「我隨自能已略成立」；餘一切種非所思議，超諸尋思所行境。(二)歸究竟於佛——如是理趣唯佛所行，以諸佛世尊「於一切境及一切種智無礙」故。卷尾署「唯識二十論一卷」。
三、經論宗依（經證 → 論本）
- 經證：佛於一切境·一切種智無礙之說，本佛法共傳之果德；世親即以此歸究竟決擇於佛。
- 論本：世親自註（T1590）以「隨自能略成·餘唯佛行」結全論；此謙退非客套，乃如實標明造論之分位——論主以理成立唯識綱宗，而圓滿無邊之決擇歸於佛智。論之收束，不增不判。
四、本論釋要（世親自註 T1590）
本偈為全論之封緘，亦見造論者之分寸。世親歷二十二頌，立唯識、答四難、破極微、破現量夢覺、立意罰他識、解他心智之難——可謂綱宗已備、論證已周；而結頌竟以「略成」自道、以「難思佛所行」收尾。此一謙退有其義理之必然：偈廿二方明「凡未成佛者之知皆不如實、唯佛淨智照不可言境」——既如是，則論主以「尋思（分別智）」所成之唯識義，自亦屬「未如實」之分位，其所能者唯「略成綱宗」，而「一切種」之圓滿決擇必歸於「一切境·一切種智無礙」之佛。故「隨自能·略成·歸佛」非自貶，乃前偈義理之自然落實：以分別智成論者，誠實安住於分別智之分位，而仰歸無分別之佛智。全論於此以「立而不執、成而歸佛」終。卷尾「唯識二十論一卷」為傳本署題。本偈所歸之佛果智德為佛法共傳之義，論本就之立言，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）——釋至他心智之辨而止（卷五末），未及結頌；結頌之義，本編依世親自註直解。〔標宗：護法於造論分位與佛智究竟處有詳釋；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 | 「我已隨自能，略成唯識義，此中一切種，難思佛所行」 | 五言四句，以「略成·歸佛」結；自註明「於一切境及一切種智無礙」唯佛；卷尾署「唯識二十論一卷」；以此為底本 |
| 陳·真諦 T31n1589《大乘唯識論》 | 散文結頌，亦歸究竟於佛（古代漢證·參校）；論題真諦作《大乘唯識論》 | |
| 後魏·般若流支 T31n1588《唯識論》 | 對應結頌以散文出之；論題作《唯識論》（古代漢證·參校） |
三漢譯論題：玄奘《唯識二十論》· 真諦《大乘唯識論》· 般若流支《唯識論》。
七、術語（古德所傳梵 · 發音輔助）
| 漢 | 梵（發音輔助） | 義 |
|---|---|---|
| 隨自能 | yathā-sva-śakti | 隨順自己之能力；論主自道所成之分位 |
| 一切種 | sarvâkāra | 一切種類；圓滿決擇之境，唯佛能 |
| 一切種智 | sarvâkāra-jñāna | 佛之一切種智；於一切境一切種無礙 |
| 唯識（論題） | Viṃśatikā Vijñaptimātratāsiddhi | 唯識二十論；玄奘譯題 |
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／佛淨智——「一切種智無礙」之佛境 ⭐ | 偈三十「此即無漏界…佛地」——一切種智·轉依究竟，本結頌「唯佛所行」之的 | 偈廿二 他心智——本偈承其「唯佛能具廣決擇」而謙退 |
| #6 意識——「尋思（分別智）」所成論之能 | 偈廿九「無得不思議…出世間」——超尋思之佛智 | §序 立宗——「安立大乘三界唯識」至此略成 |
| 全 100 法——唯識所攝法之譜系 | 全 30 頌——唯識體系之全 | 偈一–廿二——全論綱宗，至此封緘 |
九、校本定位
- 漢文正文（§頌）：T31n1590〔p0077b02–03〕（玄奘譯）
- 漢文自註（§論）：T31n1590〔p0077b04–09〕（玄奘譯）
- 卷尾署題：T31n1590「唯識二十論一卷」
- 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 concluding verse of §V Knowledge of Others' Minds · Concluding Verse (他心智·結頌, vv.22–23), and the end of the whole treatise. v.22 makes clear that 「唯佛能具廣決擇」 ("only a Buddha possesses the broad discernment") → v.23 Vasubandhu's humble-withdrawal concluding verse: within his own power he has established the principle of consciousness-only in outline; the rest, every kind in its entirety, is the range of a Buddha alone (隨自能略成唯識義，餘一切種唯佛所行); followed by the end-of-scroll inscription 「唯識二十論一卷」 ("Viṃśatikā, one scroll"). |
| The treatise's close | From the §Prologue's establishing of the thesis 「安立大乘三界唯識」 ("establishing the Mahāyāna [thesis that] the three realms are nothing but consciousness"), passing through the answers to the four objections (§I) · the hidden intent and the two selflessnesses (§II) · the refutation of atoms (§III) · the refutation of [the appeal to] direct perception, dream-and-waking, and scriptural proof (§IV), to this point it closes off all twenty-three verses with "established in outline · referred home to the Buddha." |
| Xuanzang's textual loci | §Verse 〔p0077b02–03〕· §Auto-commentary 〔p0077b04–09〕· end-of-scroll 〔p0077b…〕 |
2. The source-verse · the doctrinal thread
The §Verse's four lines: 「我已隨自能，略成唯識義」 ("I have, within my own power, established the principle of consciousness-only in outline" — Vasubandhu's own statement: within the measure of his power he has established the principle of consciousness-only in outline) · 「此中一切種，難思佛所行」 ("herein, every kind in its entirety is hard to conceive, the range of a Buddha" — yet the discernment of every kind herein is hard to conceive, hard to discuss, the domain a Buddha ranges). The first two lines state the limit of what he himself has accomplished; the last two refer the ultimate home to the Buddha.
The §Auto-commentary has two parts: (i) stating the limit of what he has accomplished — the principle and import of consciousness-only is of kinds without bound, 「我隨自能已略成立」 ("within my own power I have already established it in outline"); the rest, every kind, is beyond conception, surpassing the domain that any discursive thought can range. (ii) referring the ultimate home to the Buddha — a principle and import such as this is the range of a Buddha alone, for the Buddhas, the World-Honoured Ones, are 「於一切境及一切種智無礙」 ("without obstruction with respect to every object and to the knowledge of every kind"). The end-of-scroll inscription reads 「唯識二十論一卷」 ("Viṃśatikā, one scroll").
3. Scripture and treatise: the grounding (scriptural proof → treatise-root)
- Scriptural proof. The teaching that the Buddha is without obstruction with respect to every object and to the knowledge of every kind is the fruit-virtue commonly transmitted in the Buddha-Dharma; Vasubandhu accordingly refers the ultimate discernment home to the Buddha.
- Treatise-root. Vasubandhu's auto-commentary (T1590) closes the whole treatise with "within his own power, established in outline · the rest is the Buddha's range alone"; this humble withdrawal is no mere courtesy but a truthful marking of the station from which the treatise was composed — the author of the treatise establishes the framework of consciousness-only by reasoning, while the perfect and boundless discernment is referred home to the Buddha-cognition. The treatise's close neither adds to this nor adjudicates it.
4. The treatise-root in essence (Vasubandhu's auto-commentary, T1590)
This verse is the seal of the whole treatise, and shows too the measure proper to one who composes a treatise. Across twenty-two verses Vasubandhu has established consciousness-only, answered the four objections, refuted atoms, refuted [the appeal to] direct perception and dream-and-waking, set in place that the mental penalty [is heaviest] and that it is another's consciousness [the deed of killing destroys], and resolved the difficulty of the knowledge of others' minds — the thesis may be said to be fully furnished, the argument complete; and yet the concluding verse declares itself with 「略成」 ("established in outline") and closes with 「難思佛所行」 ("hard to conceive, the range of a Buddha"). This humble withdrawal has its doctrinal necessity: v.22 has just made clear that "the knowing of whoever has not yet become a Buddha is all not-in-accord-with-reality; only a Buddha's pure cognition illuminates the ineffable domain" — this being so, the principle of consciousness-only that the author has accomplished by "discursive thought (discriminative cognition)" itself belongs to the station of "not-in-accord-with-reality," and what it can do is only "establish the thesis in outline," while the perfect discernment of "every kind" must be referred home to the Buddha who is "without obstruction with respect to every object and to the knowledge of every kind." Thus "within his own power · established in outline · referred home to the Buddha" is no self-belittling, but the natural settling-out of the doctrine of the preceding verse: the one who accomplishes a treatise by discriminative cognition truthfully abides within the station of discriminative cognition, while looking up and referring home to the non-discriminative Buddha-cognition. The whole treatise ends here with "establishing, yet not clinging; accomplishing, yet referring home to the Buddha." The end-of-scroll 「唯識二十論一卷」 is the title-inscription of the transmitted text. The fruit-virtue of Buddha-cognition to which this verse refers home is a meaning commonly transmitted in the Buddha-Dharma; the treatise-root speaks upon it, 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) — its commentary runs to the close of the other-minds-cognition discussion (end of scroll five) and does not reach this concluding verse; the concluding verse is read here directly from Vasubandhu's auto-commentary. 〔Position stated: Dharmapāla has a detailed exposition of the author's station and of the Buddha-cognition as ultimate; 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 | 「我已隨自能，略成唯識義，此中一切種，難思佛所行」 | A five-character quatrain, closing with "established in outline · referred home to the Buddha"; the auto-commentary makes clear that "without obstruction with respect to every object and to the knowledge of every kind" is the Buddha's alone; the end-of-scroll inscription reads 「唯識二十論一卷」; this serves as the base text. |
| Chen · Paramārtha T31n1589 《大乘唯識論》 | A prose concluding verse, likewise referring the ultimate home to the Buddha (an ancient Chinese witness · collated for comparison); the treatise-title under Paramārtha is 《大乘唯識論》. | |
| Later Wei · Prajñāruci T31n1588 《唯識論》 | The corresponding concluding verse is rendered in prose; the treatise-title is given as 《唯識論》 (an ancient Chinese witness · collated for comparison). |
The three Chinese treatise-titles: Xuanzang 《唯識二十論》· Paramārtha 《大乘唯識論》· Prajñāruci 《唯識論》. Verbatim comparison follows the CBETA original text.
7. Terms (Sanskrit per the ancient transmission · pronunciation aid)
| Chinese | Sanskrit (pronunciation aid) | Sense |
|---|---|---|
| 隨自能 | yathā-sva-śakti | according to one's own power; the author's own statement of the station of what he has accomplished |
| 一切種 | sarvâkāra | every kind in its entirety; the domain of perfect discernment, which a Buddha alone can [range] |
| 一切種智 | sarvâkāra-jñāna | the Buddha's knowledge of every kind; without obstruction with respect to every object and every kind |
| 唯識（論題） | Viṃśatikā Vijñaptimātratāsiddhi | the Viṃśatikā (Treatise on Consciousness-Only in Twenty [Verses]); Xuanzang's title for the treatise |
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 suchness / the Buddha's pure cognition — the Buddha-domain of "unobstructed knowledge of every kind" ⭐ | Triṃśikā v.30 「此即無漏界…佛地」 ("this is the untainted realm … the stage of Buddhahood") — the knowledge of every kind · the ultimate of transformation-of-the-basis, the very target of this concluding verse's "the range of a Buddha alone" | v.22 knowledge of others' minds — this verse takes up its "only a Buddha possesses the broad discernment" and withdraws in humility |
| #6 mind-consciousness — the capacity by which a treatise accomplished through "discursive thought (discriminative cognition)" is made | Triṃśikā v.29 「無得不思議…出世間」 ("non-attainment, inconceivable … supramundane") — the Buddha-cognition that surpasses discursive thought | §Prologue establishing the thesis — "establishing the Mahāyāna [thesis that] the three realms are nothing but consciousness," established in outline at this point |
| The whole 100 dharmas — the lineage of dharmas subsumed by consciousness-only | The whole 30 verses — the entirety of the consciousness-only system | vv.1–22 — the thesis of the whole treatise, sealed at this point |
9. Witness placement
- Chinese verse-text (§Verse): T31n1590 〔p0077b02–03〕 (Xuanzang)
- Chinese auto-commentary (§Auto-commentary): T31n1590 〔p0077b04–09〕 (Xuanzang)
- End-of-scroll title-inscription: T31n1590 「唯識二十論一卷」
- 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)