成唯識論述記 2.732

2.732

述曰：初一、三判本頌云：前二十四頌明唯識相，於中有二：初一頌半，略釋外難，略標識相，如上說訖。下有二十二行頌半，廣明識相，於中有三：初有十四行頌半，廣前下三句頌，明三種能變識相。次有一頌正辨唯識，廣前彼依識所變，下有七頌，廣前上二句頌，釋諸妨難。問：頌文何故如是次第？答曰：宗明唯識。若不了知能變識體，何以能解法皆識變？雖了能變及法唯識，義猶未盡，理更須彰，故為三段如是次第。復於能變十四半頌中，初有二行半頌，解異熟識初能變相；次有三行頌，明思量識第二能變；後有九頌，釋了境識第三能變。依境、行、果判文准此，世俗諦中分判之故。又三釋云：論有三分，上一頌半，略標離心無別我法，辨識相訖；次有二十三行頌半，廣明唯識若相、若性，釋諸妨難，此中有三：初有十五頌半，廣解唯識若相、若性等，廣顯下四句。次有七頌，釋諸妨難，廣顯上二句。後有一頌，明唯識性。初一頌半所明，是所執無，依他有。今明圓成性，此廣之中，然初二段，宗明依他世俗諦理；後之一段，宗明圓成勝義諦理。就初十五頌半廣明唯識中有二，先以十四頌半辨三能變；次有一頌正解唯識能變之義。辨三能變中：初二頌半解初能變，初中有二：初結前生後以發論端；次依所問舉頌正答。此即初也，准下長行釋即分為二：初釋頌文廣明三能變。第二、總為分別八識一、異等義。

The Commentary states: The first and third Masters divide the root verses as follows: The preceding twenty-four verses clarify the marks of consciousness-only. Within this, there are two parts: first, a verse and a half briefly resolves external objections and briefly indicates the marks of consciousness, as explained above. Below, there are twenty-two and a half verses that broadly clarify the marks of consciousness, within which there are three parts: first, there are fourteen and a half verses broadly clarifying the lower three lines of the preceding verse, clarifying the marks of the three kinds of transforming consciousness. Next, there is one verse directly discerning consciousness-only, expanding on the preceding "they rely on what consciousness transforms." Below, there are seven verses broadly clarifying the upper two lines of the preceding verse, resolving various difficulties. Question: Why is the verse text arranged in this order? Answer: The school clarifies consciousness-only. If one does not understand the substantial entity of the transforming consciousnesses, how can one understand that all dharmas are transformed by consciousness? Although one may understand the transforming consciousnesses and that dharmas are consciousness-only, the meaning is still not exhausted, and the principles must be further revealed; therefore, the order consists of three sections like this. Furthermore, within the fourteen and a half verses on the transforming consciousnesses: first, there are two and a half verses explaining the marks of the maturation consciousness, the primary transformation; next, there are three verses clarifying the cogitating consciousness, the second transformation; finally, there are nine verses explaining the consciousness that cognizes objects, the third transformation. Dividing the text according to object, practice, and fruit is based on this, because the division is made within conventional truth. Furthermore, three [other] masters explain: The treatise has three parts: the first verse and a half above briefly indicates that apart from mind there is no distinct self or dharmas, and concludes the discernment of the marks of consciousness; next, there are twenty-three and a half verses broadly clarifying consciousness-only, both marks and nature, and resolving various difficulties. Here there are three parts: first, there are fifteen and a half verses broadly explaining consciousness-only, both marks and nature, etc., broadly revealing the lower four lines. Next, there are seven verses resolving various difficulties, broadly revealing the upper two lines. Finally, there is one verse clarifying the nature of consciousness-only. What was clarified in the first verse and a half is that the imagined is non-existent and the dependent exists. Now the perfected nature is clarified. Within this broad exposition, the first two sections focus on clarifying the principle of conventional truth of the dependent [nature]; the final section focuses on clarifying the principle of ultimate truth of the perfected [nature]. Regarding the first fifteen and a half verses broadly clarifying consciousness-only, there are two parts: first, fourteen and a half verses discern the three transformations; next, one verse directly explains the meaning of consciousness-only transformation. Within discerning the three transformations: the first two and a half verses explain the primary transformation. Within this first part, there are two: first, concluding the preceding and introducing what follows to initiate the discourse; next, citing the verse to directly answer according to what was asked. This is the first. Following the prose commentary below, it is divided into two: first, explaining the verse text to broadly clarify the three transformations; second, generally differentiating the identity and difference of the eight consciousnesses, and other meanings.