成唯識論掌中樞要 1.23

1.23

亦成餘義故，欲令證得唯識理智而成立之，如《瑜伽論》，此通教、理，從多「唯識」為名。或復今者無倒成立唯識妙理，如《成實論》，亦通教、理，從所詮為名。或破執實心外有境，不能信學唯識妙理而成立之，如《成假論》，亦通教、理，成是立義。或復此論依於唯識甚深理智而成立之，如水陸華，《對法論》等依彼起故。或恐唯識妙理散滅，今者略攝廣、散義故成立之，如《攝大乘》。又一切法中，心最為勝，如《華嚴》云：「心如工畫師，畫種種五蘊，一切世間中，無法而不造」等所以成立。

Because it also establishes other meanings, desiring to cause one to realize the principle and wisdom of vijñapti-mātra, it is established, just like the Yogācārabhūmi-śāstra; this encompasses teaching and principle, and takes its name from the preponderance of 'vijñapti-mātra.' Or again, because it now unerringly establishes the wondrous principle of vijñapti-mātra, just like the Tattvasiddhi-śāstra, it also encompasses teaching and principle, taking its name from what it explains. Or, because it refutes the grasping at real objects existing outside the mind and the inability to faithfully study the wondrous principle of vijñapti-mātra, it is established, just like the Prajñaptisiddhi-śāstra; it also encompasses teaching and principle, where 'establishing' (siddhi) means founding the thesis. Or again, this treatise is established based on the profound principle and wisdom of vijñapti-mātra, just as water- and land-born flowers, the Abhidharma treatises, and so forth arise based on their supports. Or, fearing that the wondrous principle of vijñapti-mātra might be scattered and lost, it is now established because it compendiously gathers widespread and dispersed meanings, just like the Mahāyānasaṃgraha. Furthermore, among all dharmas, the mind is the supreme, as the Avataṃsaka says: 'The mind is like a skilled painter, painting the various five aggregates; within all worldly realms, there is no dharma that it does not create'—for such reasons it is established.