唯識二十論述記 2.241

2.241

述曰：二乘見道亦名真覺，然於後得，不知境無，加行不作唯識入故。菩薩見道無漏正智超世間故，名為出世。能除生死，稱為「對治」；離世分別及事分別，名「無分別」。此為無間道對治世間，契真如理，名「無分別智」。釋此名難，如餘處辨。不虛妄故名「真」；如實了故稱「覺」。此離諸縛，超諸麁重，得此名入諸聖朋流，故名「真覺」。簡異生死，少出夢時，亦言知夢境皆非有，假名之覺，立真覺名。此翻頌中未覺之說。

Commentary: The path of seeing of the two vehicles is also called true awakening, yet in the subsequent [knowledge] they do not know that objects are non-existent, because in the stage of preparation they did not enter via vijñapti-mātra. Because the undefiled, right knowledge in the path of seeing of bodhisattvas transcends the mundane, it is called supramundane. Because it can eliminate saṃsāra, it is called an 'antidote'; because it is free from mundane conceptualization and phenomenal conceptualization, it is called 'non-conceptual'. Because this serves as the uninterrupted path serving as an antidote to the mundane and accords with the principle of tathatā, it is called 'non-conceptual knowledge'. Resolving the difficulty regarding this name is discussed elsewhere. Because it is not false, it is called 'true'; because it is understood as it truly is, it is called 'awakening'. Being free from all bonds and transcending all gross heaviness, one who attains this is said to enter the company of the noble ones; hence it is called 'true awakening'. In order to distinguish it from [the state of] saṃsāra, where when one slightly emerges from a dream one also speaks of knowing that dream objects are all non-existent—which is awakening only as a conventional designation—the name 'true awakening' is established. This overturns the statement of 'not yet awakened' in the verse.