成唯識論了義燈 1.71

1.71

第二歸名者，復分為四：一、總解釋《成唯識論》；二、別辨能所成號；三、明立名之意；四、通釋情疑。初總解釋，如《樞要》，辨釋能、所，成《樞要》十解。今又加之，言唯識者，從麁至細，總有五重，如〈唯識章〉辨。即以所詮，既有五重。能詮之教，亦有五別。或以世親五理，成佛五教。或以五教，成彼五理。或以五教，成五教。或以五理，成五理。或以五理，成佛五理教。或以五教，成佛五教理。或以五教理，成佛五教。或以五理教，成佛五理。或以五教理，成佛五教理。且以世親望佛所說，為四十五釋。又護法等釋，雙望彼二，亦成四十五，合九十釋。復以天親、護法等教，成境、行、果三，以理成三，復有六釋。足前《樞要》，有一百六釋。復以教、理等，綺互單雙，乃更有多。思准可悉，明立意者，《樞要》廣說。

Second, concerning the attribution of the name, this is further divided into four: first, a general explanation of the *Cheng weishi lun*; second, distinguishing specifically the titles of the establisher and what is established; third, clarifying the intention behind establishing the title; fourth, resolving perplexities and doubts. First, regarding the general explanation, it is as given in the *Shuyao*, which distinguishes and explains the establisher and what is established, forming the ten explanations of the *Shuyao*. Now we further add: speaking of vijñapti-mātra, progressing from coarse to subtle, there are five levels in total, as distinguished in the "Chapter on Vijñapti-mātra". Since that which is explained has five levels, the teaching that explains them also has five distinctions. Or one may use Vasubandhu's five principles to establish the Buddha's five teachings; or use the five teachings to establish those five principles; or use the five teachings to establish the five teachings; or use the five principles to establish the five principles; or use the five principles to establish the Buddha's five principles and teachings; or use the five teachings to establish the Buddha's five teachings and principles; or use the five teachings and principles to establish the Buddha's five teachings; or use the five principles and teachings to establish the Buddha's five principles; or use the five teachings and principles to establish the Buddha's five teachings and principles. Taking Vasubandhu in view of what the Buddha stated, this yields forty-five interpretations. Furthermore, when the explanations of Dharmapāla and others are viewed against both of these, they also yield forty-five, combining to ninety interpretations. Furthermore, using the teachings of Vasubandhu, Dharmapāla, and others to establish the three of object, practice, and fruit, and using principle to establish these three, there are an additional six interpretations. Adding these to the previous *Shuyao*, there are one hundred and six interpretations. Furthermore, through the crisscrossing single and paired combinations of teaching and principle, etc., there are still more. One can understand this by deliberate reflection. Regarding the clarification of the intention behind establishing [the title], the *Shuyao* explains it extensively.