成唯識論述記 1.10

1.10

二、明論宗、體，於中有二：初明論宗；後彰論體，皆如《樞要》說。明論宗者，諸愚夫類從無始來，虛妄分別因緣力故，執離心外定有真實能取、所取，如來大悲以甘露法授彼令服，斷妄狂心，棄執空、有，證真了義。《華嚴》等中說一切法皆唯有識，天親菩薩為利有情，令法久住，依如上教，製《三十頌》，明唯識理。文義周圓，離於廣、略。

Second, clarifying the main doctrine and the essence of the treatise. Within this there are two parts: first, clarifying the main doctrine of the treatise; second, demonstrating the essence of the treatise, both of which are as explained in the Shuyao. Regarding clarifying the main doctrine of the treatise: All foolish ordinary people, from beginningless time, due to the causal force of false discrimination, cling to truly existent grasper and grasped outside the mind. The Tathāgata with great compassion bestowed upon them the amṛta Dharma to drink, severing their deluded and wild minds, abandoning the graspings of emptiness and existence, and realizing the true and definitive meaning. In the Avataṃsaka and others, it is taught that all phenomena are consciousness-only. To benefit sentient beings and cause the Dharma to abide long, Bodhisattva Vasubandhu relied on the teachings above to compose the Triṃśikā verses, clarifying the principle of consciousness-only. The text and meaning are complete, free from excess or brevity.