成唯識論述記 1.11

1.11

後護法等，依上經論，採撮精要，廣釋頌文，名《成唯識》。故此即以唯識為宗，識有，非空；境無，非有，以為宗也。雖具明諸法，皆不離識也。明論體者，依《瑜伽論．攝釋分》初第八十一說：經體有二：一、文；二、義。文是所依，義即能依。由能詮文，義得顯故。龍軍論師、無性等云：謂佛慈悲本願緣力，其可聞者，自意識上文、義相生，似如來說。此文、義相雖自親依善根力起，而就本緣，名為佛說，佛實無言。此若依本，乃無文、義，唯有無漏大定、智、悲。

Later, Dharmapāla and others, relying on the above sūtras and treatises, gathered their essential points and extensively explained the verses, calling it the Cheng weishi lun. Thus, it takes vijñapti-mātra as its central doctrine: consciousness exists and is not empty; external objects are non-existent and are not real—this is its central doctrine. Although it explains all dharmas in detail, none of them are separate from consciousness. As for explaining the substance (vastu) of the treatise: according to the explanation at the beginning of the eighty-first fascicle, the Section on the Gathering of Expositions (Viniścayasaṃgrahaṇī), of the Yogācārabhūmi-śāstra, the substance of a scripture is twofold: first, the text (vyañjana); second, the meaning (artha). The text is that upon which [the meaning] relies, and the meaning is that which relies [upon the text], because it is through the expressive text that the meaning is made manifest. Master Nāgasena, Asvabhāva, and others say: by the conditioning power of the Buddha's compassion and fundamental vow, there arise on the audient's own mental consciousness the appearances of text and meaning, resembling the exposition of the Tathāgata. Although these appearances of text and meaning directly arise depending on the power of one's own wholesome roots, yet in terms of their fundamental condition, they are called 'spoken by the Buddha'; in reality, the Buddha does not speak words. If one considers it in terms of the source, there is indeed no text or meaning, but only anāsrava great concentration, wisdom, and compassion.