成唯識論掌中樞要 1.75

1.75

何故本頌最初答難即標論宗？《般若燈論》初釋八不，清辨二釋順世俗解，今以此頌攝一部中所有義盡，由是答標。下十四頌半廣此所標三種能變下三句頌；次是諸識轉變等一頌。廣此第五句頌，彼依識所變；後有八頌廣此頌上二句，由假說我、法等。彼初二頌答文外違理難；後六頌答違經難。言雖似別，意皆依心所變現而說。後之五頌總廣修此一頌半所經行位，故先答難，即標論宗，總攝一部之大意也。初一頌半分之為三：初二句隨先問答；次一句隨別徵釋；後三句隨陳自列。此以義科，非依釋段。

Why do the root verses, in initially answering the objection, immediately designate the central theme of the treatise? The Prajñāpradīpa initially explains the eight negations, and Bhāviveka provides two explanations conforming to conventional understanding. Here, using this verse to completely encompass all the doctrines within the entire work, he therefore designated the theme while answering. The fourteen and a half verses below broadly expand the lower three lines of the verse on these designated three kinds of transforming [consciousness]; next is the one verse on "the transformation of these consciousnesses and so forth," broadly expanding the fifth line of this verse, "they are transformed based on consciousness"; later there are eight verses broadly expanding the upper two lines of this verse, "due to metaphorical designation of a self and dharmas," and so forth. Those first two verses answer objections contrary to reason outside the text; the later six verses answer objections contrary to the sūtras. Although the words seem distinct, their intent is in all cases stated based on what is transformed and manifested by the mind. The final five verses broadly expand in general the stages of practice experienced through cultivating this verse and a half. Therefore, first answering the objection, he immediately designated the central theme of the treatise, generally encompassing the great purport of the entire work. The first verse and a half is divided into three: the first two lines follow the preceding question and answer; the next one line follows distinct inquiries and explanations; the latter three lines follow the presentation and enumerate for themselves. This is divided by meaning, not based on the sections of the commentary.