唯識二十論述記 2.349

2.349

述曰：下顯總成他自心智不如實知。一「無知」言，通答上問及釋下因。若菩薩等能知他心及知自心。二種諸智，名為二智。或現行法執，俱無明所覆；或法執種子，俱無明所蔽，故言「無知所覆蔽」也。覆謂覆障；蔽謂隱蔽。覆障所知離言法性，隱蔽自心，不稱實故。如來淨智斷法執故，所行真俗依他、圓成二種諸境體性，離言超思議道，名有為等，皆假強名故。佛他心智緣他心時，既稱彼境如實離言，名如實知。諸菩薩等他心智等，不知彼境性離言等，不稱彼緣。雖緣他心及緣自心，名不如實。故此說言諸菩薩等二智於境無知所覆，不能了知，如佛所行有為、無為，性離言境，故說彼智名不如實。

The Commentary states: Below it generally demonstrates that the knowledges of others' and one's own minds do not know as it truly is. The single word 'unknowing' answers both the question above and explains the reason below. When bodhisattvas and others are able to know others' minds and know their own minds, these two kinds of knowledge are called the 'two knowledges'. Either active grasping at dharmas is covered by innate ignorance, or the seeds of grasping at dharmas are veiled by innate ignorance; hence it is said 'veiled by unknowing'. 'Covered' means covered and obstructed; 'veiled' means concealed. It covers and obstructs the ineffable dharma-nature of what is known, and conceals one's own mind so that it does not correspond to reality. Because the Tathāgata's pure knowledge has severed grasping at dharmas, the intrinsic nature of the various objects it traverses—both ultimate and conventional, dependent and perfected—is ineffable and transcends the path of conceptual thought; terms such as 'conditioned' are merely provisional, forced designations. When the Buddha's knowledge of others' minds takes another's mind as object, since it corresponds to that object as truly ineffable, it is called 'knowing as it truly is'. The knowledges of others' minds and the like of bodhisattvas and others do not know that the nature of those objects is ineffable and so forth, and do not correspond to them in taking them as object; although they take others' minds and their own minds as object, this is called 'not as it truly is'. Therefore it is said here that the two knowledges of bodhisattvas and others are veiled by unknowing with respect to their objects and cannot understand them like the conditioned and unconditioned, naturally ineffable objects traversed by the Buddha; hence those knowledges are called 'not as it truly is'.