成唯識論述記 4.7

4.7

述曰：答中有二：初總、次別。此即第一。初、舉教理，言識有體。此非世間現量境故，唯信聖言，及比知有。以此二量為決定證，故言定量。量謂量度揩定之義，如常應知。次下初、引教別答；後、為理別答。就教中，初引不共大乘教，小乘不信故；次引共許小乘教，二宗皆信故。就不共教中有二：初、以四頌三經證此識有；後、立大乘至教量攝。初引經中有二：初、別引經；後、總指例。然二經《攝論》等同，一經諸論不有，初之二頌阿毘達磨經，後之二經文自彰顯。此之初經即《攝論》第一，彼無此等解，應勘彼文。

The Commentary states: Within the answer there are two parts: first, general; next, specific. This is the first. First, it adduces teaching and reasoning, stating that the consciousness has an entity. Because this is not an object of worldly direct perception, one only has faith in the words of the noble ones and inferentially knows its existence. Because these two means of knowledge serve as definitive proofs, it says "standard proofs." "Standard proof" means the sense of measurement and definitive standard, as should commonly be understood. Next below, first it cites teachings to answer specifically; afterwards, it provides reasoning to answer specifically. In the teachings, first it cites the uncommon Mahāyāna teachings, because the Hīnayāna does not believe them; next it cites the mutually accepted Hīnayāna teachings, because both traditions believe them. In the uncommon teachings there are two parts: first, it proves the existence of this consciousness by four verses and three sūtras; afterwards, it establishes that the Mahāyāna is subsumed under authoritative scripture. In first citing the sūtras there are two parts: first, citing the sūtras specifically; afterwards, pointing out the general precedent. However, two sūtras are identical to the Mahāyānasaṃgraha and other texts, while one sūtra does not exist in the various treatises. The first two verses are from the Abhidharma-sūtra; the latter two sūtras are self-evident in their texts. This first sūtra is precisely that of the first fascicle of the Mahāyānasaṃgraha; that text lacks explanations such as these, and one should check that text.