成唯識論掌中樞要 1.19

1.19

「成」乃能成之稱，以成立為功。唯識所成之名，以簡了為義者，安教立理，名之曰「成」。「識」謂能了，詮五法故。「唯」有三義，「識」詮五有。「唯」簡二空，「唯」謂簡持有心，空境，是「唯」義也。簡去境、持取心，故說簡持是「唯」義也。亦決定義，及顯勝義。「了」謂了別，詮辨作用，是「識」義也。了別於境，是識用故。此言「唯」者，安惠一分唯，難陀二分唯，陳那三分唯。於中有實，有假二說。護法四分唯。論多依三分，教、理有四分。

“Establishment” is the designation of that which establishes, taking establishment as its function. “Consciousness-only” is the name of that which is established, taking distinction and discernment as its meaning. Settling teachings and establishing reasoning is named “establishment”. “Consciousness” means that which discerns, because it expresses the five phenomena. “Only” has three meanings; “consciousness” expresses the five realities. “Only” excludes the two types of emptiness; “only” means setting aside and maintaining: having mind and making external objects empty is the meaning of “only”. Setting aside external objects and maintaining the mind—therefore it is said that setting aside and maintaining is the meaning of “only”. It also has the meaning of determination, and of manifesting the supreme. “Discernment” means cognitive discernment; expressing and determining functioning is the meaning of “consciousness”. Discernment with respect to objects is the function of consciousness. Regarding “only” here: Sthiramati holds one-part [consciousness as] only; Nanda holds two-part only; Dignāga holds three-part only, within which there are the two theories of real and nominal; Dharmapāla holds four-part only. Treatises mostly rely on three parts; teachings and reasoning have four parts.