成唯識論掌中樞要 1.27

1.27

釋題目中，有五唯識為所觀，三惠為能觀，又境、教、理、行、果五種唯識，如章中解。境唯識中，處處經中就機種種異說，或依所執，或就雜染，或隨所執及有為，或但隨有為，或隨指事，或隨空有一切諸法以明唯識，各有誠文，義如章說。依境、教、理、行、果五唯識中，此論有義，但明境唯識，捨離外取境，一切境不離心故，如文具顯；有義但說教唯識，《成論》本教釋彼說故；有義但取理唯識，成立本教所說之理，分別唯識性相義故；有義但取行唯識，明五位修唯識行故；有義但取果唯識，求大果故，安樂、解脫身、大牟尼名法身故。今依正義，五種皆是。雖依第三分云：「已依聖教及正理，分別唯識性相義」，及云：「我今釋彼說」，唯取教、理說，依教、理成彼性、相，性、相則攝一切盡故，一切皆取於理為勝。

In explaining the title, there are five kinds of vijñapti-mātra as the observed, and the three kinds of wisdom as the observer; furthermore, there are five kinds of vijñapti-mātra: object, teaching, principle, practice, and fruit, as explained in the chapter. Among the vijñapti-mātra of the object, the various sutras present various different explanations according to the capacities [of beings]: either relying on what is grasped, or with respect to defilement, or following what is grasped and the conditioned, or solely following the conditioned, or following pointed facts, or following all dharmas of emptiness and existence to elucidate vijñapti-mātra, each having explicit texts, with the meaning as stated in the chapter. Among these five kinds of vijñapti-mātra—object, teaching, principle, practice, and fruit—there is an interpretation of this treatise that it elucidates only the vijñapti-mātra of the object, abandoning the grasp of external objects because all objects are not separate from the mind, as the text fully shows; there is an interpretation that it speaks only of the vijñapti-mātra of teaching, because the root teaching of the Cheng weishi lun explains what he had spoken; there is an interpretation that it takes only the vijñapti-mātra of principle, establishing the principle spoken in the root teaching because it distinguishes the meaning of the nature and characteristics of vijñapti-mātra; there is an interpretation that it takes only the vijñapti-mātra of practice, because it clarifies the cultivation of the practice of vijñapti-mātra across the five stages; there is an interpretation that it takes only the vijñapti-mātra of the fruit, because it seeks the great fruit, and the body of peace and bliss, the body of liberation, and the Great Muni are called the dharma-kāya. Now, relying on the correct doctrine, all five kinds are included. Although according to the third section it says: 'Having relied on sacred teaching and correct reason, distinguishing the meaning of the nature and characteristics of vijñapti-mātra,' and says: 'I now explain what he has spoken,' which mention only teaching and principle, yet relying on teaching and principle it establishes those natures and characteristics, and since nature and characteristics subsume everything without remainder, taking all of them based on principle is supreme.