成唯識論述記 1.43

1.43

「我」即安惠，自指己身，即是隨俗五蘊假者。「今」者，正顯隨其爾所釋論之時，即事究竟時分今也。「釋」謂解釋、開演之義。幽隱未顯，今說名開，先略難知，廣談為演。又約機說，為初機曰「開」，為久機曰「演」。又「釋」者，成立之義，安教立理，名曰「釋」也。「彼」，謂世親。「說」，即本頌三十伽陀，世親所造，名為彼說。此即唯取彼所說教。又，「說」即是能詮、所詮，若教、若理，世親所述，總名「彼說」。如《樞要》中釋論名義，此中意顯：我今釋彼世親所說《三十唯識》，令法久住。令法久住，略有六因：一、欲令法義當廣流布；二、欲令有情隨入正法；三、令失沒義重開顯故；四、為欲略攝廣散義故；五、為欲顯發甚深義故；六、以巧文辭莊嚴法義，令起愛樂，生淨信故。如《瑜伽論》六十四說：令法久住，即自利也。

"I" refers to Sthiramati, referring to his own person, which according to worldly convention is the provisional entity composed of the five aggregates. "Now" directly indicates the present time when the treatise is being commented upon, the actual time of completing the matter. "Comment" (shi) has the meanings of explaining (jie) and expanding upon (yan). What was obscure and unrevealed is now expounded, which is called "opening" (kai); what was previously concise and difficult to understand is now broadly discussed, which is called "expanding" (yan). Furthermore, speaking in terms of spiritual capacity, it is called "opening" for beginners and "expanding" for the seasoned. Furthermore, "comment" has the meaning of establishing: setting up the teaching and establishing the principles is called "commenting." "His" refers to Vasubandhu. "Teaching" refers to the root verses, the thirty gāthās composed by Vasubandhu, which are called "his teaching." This takes only the teaching expounded by him. Furthermore, "teaching" refers to the expressive and the expressed; whether teaching or principle, whatever was related by Vasubandhu is collectively called "his teaching." As explained in the Cheng weishi lun shuyao regarding the title and meaning of the treatise, the intention here shows: I now comment upon the Triṃśikā-vijñapti expounded by Vasubandhu to cause the Dharma to endure for a long time. Causing the Dharma to endure for a long time briefly has six causes: first, desiring that the doctrine of the Dharma spread broadly in the future; second, desiring to cause sentient beings to enter into the correct Dharma accordingly; third, to reveal once again meanings that have been lost; fourth, desiring to briefly summarize widely scattered meanings; fifth, desiring to elucidate profound meanings; sixth, adorning the doctrine of the Dharma with skillful words and expressions to give rise to delight and produce pure faith. As expounded in fascicle sixty-four of the Yogācārabhūmi-śāstra, causing the Dharma to endure for a long time is self-benefit.