成唯識論掌中樞要 1.73

1.73

論：若唯有識，云何世間及諸聖教說有我、法？准《瑜伽釋》言，總問此論所明宗要。問者先聞諸經所說一切唯心，其義未了，故為此問。或作論者先總受請。論之宗要盡在心中，欲為學徒分別解說，自假興問，為起說因，故為此問。若不爾者，先無略說，無容欻問。又發問者略有五種：一、不解故問；二、疑惑故問；三、試驗故問；四、輕觸故問；五、為欲利樂有情故問。今為第五，專為利樂諸有情，故作此論也。已達故非初二，自問故非次二，故依第五，以發問端。

Treatise: If there is consciousness only, why do worldly people and the sacred teachings say that there are a self and dharmas? Following what is said in the Yogācāra-vyākhyā, this generally asks about the essential tenet clarified in this treatise. The questioner had previously heard all the sūtras teaching that "all is mind only," but had not yet understood its meaning, and therefore raised this question. Or, the author of the treatise had previously received an overall request: with the essential tenets of the treatise entirely in his mind, wishing to distinguish and explain them for students, he himself hypothetically raised the question to serve as the cause for initiating the exposition; therefore he raised this question. Were it not so, without an initial brief statement, there would be no reason for an abrupt question. Furthermore, those who raise questions are briefly of five kinds: 1. questioning because of not understanding; 2. questioning because of doubt; 3. questioning in order to test; 4. questioning out of contempt; 5. questioning out of a desire to benefit and bring joy to sentient beings. The present case is the fifth: precisely in order to benefit and bring joy to all sentient beings, he composed this treatise. Because he had already realized [the truth], it is not the first two; because he questioned himself, it is not the next two; therefore relying on the fifth, he opened the beginning of the inquiry.