唯識二十論述記 1.83

1.83

述曰：上來總辨，初立論宗，唯識無境。自下第二，釋外所徵，廣破外執。於二十頌中，大文有七，此下第一，有十四頌，小乘、外道四事難識境無，却徵實境執；二、諸法由量刊定有無下，有一頌半，釋小乘等以現量證境有，返破憶持執；三、若如夢中雖無實境下，有半頌，釋小乘、外道以夢例覺時，應知境無失；四、若諸有情由自相續下，有半頌，復釋外難二識成決定，外境非無失；五、若如夢中境雖無實下，次有半頌，復解外難夢、覺心無異，造行果差失；六、若唯有識，無身、語等下，次有二頌，又釋外難無境殺等無，返誥他宗失；七、若唯有識，諸他心智下，次有一頌，又釋外難不照他心，智識不成失。

The Commentary says: The above was an overall explanation, in which the thesis of the treatise was first established, namely that there is vijñapti-mātra without external objects. From here below is the second part, which resolves the objections raised by opponents and extensively refutes external attachments. Among the twenty verses, there are seven major sections. The first, from here down, consists of fourteen verses: Hīnayāna and non-Buddhists challenge [the claim] that there are no objects of consciousness by means of four points, and in turn their attachment to real objects is interrogated; second, beginning with 'Whether phenomena exist or not is determined through means of valid cognition,' consists of one and a half verses, resolving how Hīnayāna and others use direct perception to prove that objects exist, and in turn refuting their attachment to recollection; third, beginning with 'If, just as in a dream, although there is no real object,' consists of half a verse, resolving the flaw that Hīnayāna and non-Buddhists draw an analogy from dreams to the waking state, claiming one should know that objects are non-existent; fourth, beginning with 'If all sentient beings, due to their own continuous streams,' consists of half a verse, again resolving the opponent's objection that two consciousnesses become determined, so external objects are not non-existent; fifth, beginning with 'If, just as in a dream, although the object is not real,' next consists of half a verse, again resolving the opponent's objection that between dream and waking minds there would be no difference, resulting in the flaw of differing karmic effects for actions performed; sixth, beginning with 'If there is vijñapti-mātra alone, without body, speech, etc.,' next consists of two verses, further resolving the opponent's objection that without objects there would be no killing and so forth, in turn pointing out the flaws of the other school; seventh, beginning with 'If there is vijñapti-mātra alone, all minds knowing others' minds,' next consists of one verse, further resolving the opponent's objection that by failing to illuminate others' minds, knowledge and consciousness would not be established.