唯識二十論述記 2.182

2.182

述曰：釋頌初句「現覺」二字。除夢等外餘時，所起見是事等，如是現量應知亦爾，亦無外境，此現覺生。應立量言：除夢等外所有現覺緣非現境起；許現覺故；如夢等現覺。此中意說：若實現覺，如五識等，不作此解。我今現證如是事境，作此解者，是意識中分別妄覺，非謂現量心、心所法。《成唯識》說：「現量證時，不執為外，後意分別，妄生外想，故現量境是自相分，識所變故，亦說為有，意識所執外實色等，妄計度故，說彼為無。」又彼論說：「謂假智詮不得自相，唯於諸法共相而轉。」故現覺者必無此智及與此論，我今現證如是事等。

The commentary says: This explains the two words 'direct awareness' in the first line of the verse. Direct perception such as seeing this thing arising at times other than dreams and the like should be known to be likewise; even without external objects, this direct awareness arises. One should formulate the inference: 'All direct awarenesses apart from dreams and the like arise by taking non-present objects as their cognitive condition; because they are admitted to be direct awarenesses; like the direct awareness in dreams and the like.' What is meant here is: if it is genuine direct perception, such as the five consciousnesses, it does not form this conceptualization: 'I am now directly experiencing such an object.' That which forms this conceptualization is the discriminative deluded awareness within the mental consciousness, not the mind and caittas of direct perception. The Cheng weishi lun says: 'When directly experienced by direct perception, it is not grasped as external; later, mental consciousness discriminates, falsely giving rise to the idea of an external object. Therefore, the object of direct perception is its own objective aspect; being transformed by consciousness, it is also said to exist; while real external form and so forth grasped by the mental consciousness are falsely conceptualized, so they are said to be non-existent.' That treatise also says: 'Nominal cognition and verbal designations do not grasp particular characteristics; they operate only on the common characteristics of phenomena.' Therefore, one who possesses direct awareness definitely lacks this cognition and this statement: 'I am now directly experiencing such an object.'