成唯識論掌中樞要 1.22

1.22

答：論末頌云：「已依聖教及正理」。又云：「此論三分成立唯識」。故知能成通教及理。論初頌云：「我今釋彼說」，「說」則本論所立之教，或所說之理，二義皆通。論末又云：「以《三十頌》顯唯識理，極明淨故」。頌云：「分別唯識性相義」，「義」則是理，故知所成，亦通教、理。論者《俱舍》云：「教誡學徒，故稱為論」。《瑜伽釋》云：「問答決擇諸法性相故，稱為論」。初解依悲，利眾生故；後解依智，辨諸法故。《成唯識》則論「成唯識」之論，准義應知。何故此論名「成唯識」，不名成餘？

Answer: The final verse of the treatise states: 'Having relied on sacred teaching and correct reason.' It also says: 'The three parts of this treatise establish vijñapti-mātra.' Hence we know that what establishes [them] encompasses both teaching and reason. The opening verse of the treatise states: 'I now explain what he has spoken.' 'What he has spoken' is either the teaching established in the root treatise, or the principle that was spoken; both senses are admissible. The treatise also states at the end: 'Because it elucidates the principle of vijñapti-mātra with the Thirty Verses, it is exceedingly lucid and pure.' The verse says: 'Distinguishing the meanings of the nature and characteristics of vijñapti-mātra.' 'Meaning' is principle. Hence we know that what is established likewise encompasses both teaching and principle. As for 'treatise' (śāstra), the Kośa says: 'Because it instructs disciples, it is called a treatise.' The Commentary on the Yogācāra[-bhūmi] says: 'Because it resolves the natures and characteristics of all dharmas through questions and answers, it is called a treatise.' The former explanation is based on compassion, because it benefits sentient beings; the latter explanation is based on wisdom, because it discriminates all dharmas. 'Cheng weishi' is then the treatise that discusses 'establishing vijñapti-mātra'; one should understand this by analogy with these meanings. Why is this treatise named 'Establishing Vijñapti-mātra' and not named establishing anything else?