成唯識論掌中樞要 1.53

1.53

頌下兩句造論意中略有五句：一、但為法而不為人：欲令法義當廣流等。雖論說言「利樂有情」，有情利樂令法不滅，以下句釋上句也。如說有情依教修行，三寶種性不斷絕故。由此律云：「今演毘尼法，令正法久住」，不說利生。二、但為有情，不為正法：菩薩修行本以利生，雖「釋彼說」意為利樂諸有情故，顯上句釋下也。《顯揚論》云：「顯揚聖教慈悲故，文約義周而易曉」。三、雙為法及利有情：第三、四句如次配之。故《佛地論》云：「為法久住濟群生」。四、所為無住涅槃，釋說大智，利樂大悲，二種熏修速疾證得無住涅槃。生死、涅槃二俱不住。故《對法》云：「由悟契經及解釋，爰發正勤乃參綜」，此意為得無住涅槃。亦可說言：雙非人、法故。五者自利、利他、令法久住三義故造論。釋說「令法久住」、「利樂益於他」：此二既施，即為自利。故《攝論》云：「為利自他法久住故，我略釋攝大乘」，故為五意而造論也。《瑜伽釋》云：「今說此論所為云何，謂有二緣，故說此論。一為正法久住世故；二為利樂諸有情故。復有二緣：一、教已沒，令重開故；未隱沒者，倍興盛故。二、諸有情有性修善得自乘果故；無性修善得人天果故」。此上二釋隨其次第，配頌下二句：「復有二緣：一於說空不了義經，如言計著憎有教者，捨無見故；二、於說有不了義經，如言計著憎空教者，捨有見故」。此釋但為利益有情，除二見故，或能學、所學分人、法故，隨二句釋。「復有二緣：一、為菩薩種性唯依大乘教，遍於諸乘文義行果，生巧便智，斷障修善，證佛菩提，窮未來際常二利故。二、為餘乘種性及無性者，亦依大教各於自乘文義行果生巧便智，斷伏障，修自善，出離三界，超惡趣故」。此唯識教亦得說為趣一切乘，被空、有故，皆可配二句，並有人、法故。「復有二緣：一、為外道、小乘愚癡猶豫者生信解故；二、為於經意心迷誹毀者生信心故」。此但為有情，亦可逆次第配。「復有二緣：一、為樂略勤修行者，採集眾經，廣要法義，略分別故。二、為樂廣勤說法者，於一一法開示無邊差別義故」，二義並通法之與人。「復有二緣：一、顯實相，立正論故；二、除妄執，破邪論故」。此但為法，亦可通為人，即能學故。「復有二緣：一、顯遍計所執，情有理無；依他、圓成，理有情無，令捨增益、損減執故。二、顯世間道理，證得勝義法門差別，令修二諦無倒解故」。此但為法。「復有二緣：一、為開隨轉、真實理門，令知二藏、三藏不相違故。二、為開因緣、唯識、無相、真如理門，令修觀行，有差別故」。「復有二緣：一、為示現境界差別，令知諸法自性、相狀、位差別故。二、為示現修行差別，令知三乘方便、根本、果差別故」。此中但為法而非人，亦可通人，即能學故。說總頌曰：「法情、開、有空，性通及內外。略、顯等、三四，二四、境行果」。

Regarding the intent of composing the treatise in the lower two lines of the verse, there are briefly five propositions:
1. Solely for the sake of the Dharma and not for persons: desiring that the meaning of the Dharma shall spread widely, and so forth. Although the treatise says "to benefit and gladden sentient beings," the benefiting and gladdening of sentient beings is to cause the Dharma not to perish, using the lower line to explain the upper line. As it is said: when sentient beings practice in accordance with the teaching, the lineage of the Three Jewels is not cut off. Thus the Vinaya says: "I now expound the Vinaya Dharma, to make the True Dharma abide for long," without speaking of benefiting beings.
2. Solely for the sake of sentient beings, and not for the True Dharma: the bodhisattva's cultivation originally takes the benefiting of beings as primary. Although it says "explaining his exposition," the intent is to benefit and gladden all sentient beings, showing that the upper line explains the lower. The Xianyang lun says: "To propagate the holy teaching out of compassion, with concise text, comprehensive meaning, and easy comprehension."
3. For both the Dharma and the benefiting of sentient beings: the third and fourth lines are matched in order respectively. Therefore the Fodi jing lun says: "To cause the Dharma to abide for long and to rescue the multitudes of beings."
4. That for the sake of which it is done is apratiṣṭhita-nirvāṇa: expounding it is great wisdom; benefiting and gladdening is great compassion. Through the twofold perfuming and cultivation, one swiftly realizes apratiṣṭhita-nirvāṇa. Neither saṃsāra nor nirvāṇa is abided in. Therefore the Abhidharma says: "Through awakening to the sūtras and their expositions, he thereupon generates right diligence and synthesizes them"; this intent is to attain apratiṣṭhita-nirvāṇa. It may also be said: it is because it is neither person nor Dharma.
5. Composing the treatise on account of the three meanings of benefiting oneself, benefiting others, and causing the Dharma to abide for long. Expounding the teaching "causes the Dharma to abide for long"; "benefiting and gladdening advantages others": once these two are bestowed, that very act constitutes benefiting oneself. Therefore the Mahāyānasaṃgraha says: "In order to benefit self and other and make the Dharma abide for long, I briefly explain the Mahāyānasaṃgraha." Thus the treatise was composed for these five intents.

The Yogācārabhūmi-vyākhyā says:
"Why is this treatise now spoken? It is spoken on account of two conditions: 1. to make the True Dharma abide in the world for long; 2. to benefit and gladden all sentient beings.
Again, there are two conditions: 1. that what has perished from the teaching be reopened, and what has not yet vanished flourish twofold; 2. that sentient beings with gotra who cultivate the good attain the fruit of their own yāna, and those without gotra who cultivate the good attain the fruits of humans and devas."
These two explanations above are matched in sequential order with the lower two lines of the verse.
"Again, there are two conditions: 1. to abandon the view of non-existence for those who, clinging to the literal phrasing of sūtras of inexplicit meaning that speak of emptiness, hate the teaching of existence; 2. to abandon the view of existence for those who, clinging to the literal phrasing of sūtras of inexplicit meaning that speak of existence, hate the teaching of emptiness."
This explanation is solely for the sake of benefiting sentient beings by eliminating the two views; or, dividing into persons and Dharma by way of learner and what is learned, it is explained according to the two lines.
"Again, there are two conditions: 1. so that those of the bodhisattva gotra, relying solely on the Mahāyāna teaching, may generate skillful means wisdom regarding the texts, meanings, practices, and fruits of all yānas, sever obstacles and cultivate wholesome dharmas, realize the buddhahood-bodhi, and constantly perform the two benefits to the limit of the future; 2. so that those of the gotra of the other yānas and those without gotra, also relying on the great teaching, may each generate skillful means wisdom regarding the texts, meanings, practices, and fruits of their own yāna, sever and subdue obstacles, cultivate their own wholesomeness, transcend the three realms, and surpass the bad destinies."
This teaching of consciousness-only can also be said to lead into all yānas, encompassing both emptiness and existence; both can be matched with the two lines, and both contain persons and Dharma.
"Again, there are two conditions: 1. to generate faith and understanding in tīrthikas and Hīnayānists who are foolish and hesitant; 2. to generate faithful minds in those whose minds are confused about or slander the intent of the sūtras."
This is solely for sentient beings, or it can also be matched in reverse order.
"Again, there are two conditions: 1. for those who delight in brevity and diligently practice, to collect various sūtras and briefly distinguish the extensive and essential meanings of the Dharma; 2. for those who delight in extensiveness and diligently expound the Dharma, to reveal the boundless differentiated meanings in each and every dharma."
Both meanings pertain to both Dharma and persons.
"Again, there are two conditions: 1. to manifest true reality and establish correct treatises; 2. to eliminate false clingings and refute erroneous treatises."
This is solely for the Dharma, but it can also pertain to persons, namely the learners.
"Again, there are two conditions: 1. to reveal that the parikalpita-svabhāva exists in conventional sentiment but is absent in principle, and that the paratantra and pariniṣpanna exist in principle but are absent in conventional sentiment, so as to cause them to abandon the clingings to reification and repudiation; 2. to reveal the distinctions of worldly, rational, and attained ultimate gates of the Dharma, so as to cause them to cultivate non-perverted understanding of the two truths."
This is solely for the Dharma.
"Again, there are two conditions: 1. to open the portals of conformable and ultimate principles, so as to cause them to know that the two piṭakas and the three piṭakas are not contradictory; 2. to open the portals of principle of dependent origination, consciousness-only, signlessness, and suchness, so as to cause differences in their contemplative practice."
"Again, there are two conditions: 1. to display the distinctions of cognitive objects, so as to cause them to know the distinctions of self-nature, characteristics, and stages of all dharmas; 2. to display the distinctions of practice, so as to cause them to know the distinctions of preparatory means, foundational practice, and fruition across the three yānas."
Here it is solely for the Dharma and not for persons, but it may also pertain to persons, namely the learners.
A summarizing verse says:
"Dharma and beings, opening, existence and emptiness; / gotra, comprehensive, and internal and external; / brief, manifesting, etc., three, four; / two, four; objects, practice, fruit."