成唯識論掌中樞要 1.20

1.20

釋「唯識」名。如章中解：合有十義釋「成唯識」。一、經言「唯識」，論解名「成」。二、本論名「唯識」，釋論名「成」。三、經及本論俱稱「唯識」，今釋名「成」。四、宗稱「唯識」；因、喻曰「成」。論本略舉所立名宗；今義廣成，故名因、喻。具述所以，引同異法，以成所立。《二十論》云：「安立大乘三界唯識」。陳那釋云：「因、喻成宗，名為安立」。此中名成，義亦同也。五、體名「唯識」，義釋名「成」。本論略標其體，未識差別，今廣明義，具顯差別，故名為「成」。六、略名「唯識」，未解深義；廣曰能「成」，具陳指實。此後二解依《瑜伽論．攝釋分》解。凡釋經法，初體後義，初略後廣故。七、以教成教。八、以教成理。九、以理成教。十、以理成理。

Explaining the name “Consciousness-Only”. As explained in the chapter: together there are ten meanings explaining “Establishment of Consciousness-Only”: First, the sūtras say “Consciousness-Only”, and the treatise's explanation is named “Establishment”. Second, the root treatise is named “Consciousness-Only”, and the exegetical treatise is named “Establishment”. Third, both the sūtras and the root treatise are called “Consciousness-Only”, and the present commentary is named “Establishment”. Fourth, the thesis (pakṣa) is called “Consciousness-Only”; the reason (hetu) and example (dṛṣṭānta) are called “Establishment”. The root treatise briefly presents that which is to be established, called the thesis; the present commentary broadly establishes it, hence it is called the reason and example, fully stating the justifications and adducing similar and dissimilar instances to establish that which is set up. The Viṃśatikā says: “Establishing that the three realms of the Mahāyāna are consciousness-only.” Dignāga’s commentary says: “Establishing the thesis by reason and example is called establishment.” In the present context, being named “Establishment” has the same meaning. Fifth, the substantial entity is named “Consciousness-Only”, and the exegetical commentary is named “Establishment”. The root treatise briefly indicates its entity without discerning distinctions; the present work broadly clarifies the meanings, fully revealing distinctions, and is therefore named “Establishment”. Sixth, the concise is named “Consciousness-Only”, yet to unfold the profound meaning; the extensive is called able to “Establish”, fully stating the actual purport. These latter two explanations are based on the Paryāyasaṃgrahaṇī of the Yogācārabhūmi-śāstra; in interpreting scriptural teachings, the entity comes first and the meaning after, the concise comes first and the extensive after. Seventh, establishing teaching through teaching. Eighth, establishing reasoning through teaching. Ninth, establishing teaching through reasoning. Tenth, establishing reasoning through reasoning.