唯識二十論述記 1.20

1.20

其次最初立宗之偈，舊二論有，唯新論無，校三梵本，及勘題目，都不合有，名唯識二十，何得有焉？覺愛增初一頌，及第二十一偈；家依乃增初之三頌，故知所餘二十一頌，三論皆有，是根本文。以二十頌顯暢唯識，是故名為《唯識二十》，末後一頌，結歎歸能，非明宗義，由此於中文總有二：初、正辨本宗，破計釋難；後、結已所造，歎深推佛。

Next, the initial verse establishing the tenet is found in the two older treatises, but is absent only from the new treatise. Examining the three Sanskrit manuscripts and checking the title, it should not be present at all; if it is called the Viṃśikā on Vijñapti-mātra, how could it be present? Bodhiruci added the first verse and the twenty-first verse; Guṇarata added the first three verses. Thus we know that the remaining twenty-one verses are present in all three treatises, being the fundamental text. Because it clearly unfolds vijñapti-mātra in twenty verses, it is therefore called the Viṃśikā on Vijñapti-mātra; the final verse concludes with praise and attributes capacity to the Buddha, rather than clarifying the tenet. Because of this, within it there are two general divisions: first, correctly distinguishing the fundamental tenet, refuting imputations, and explaining objections; second, concluding with what he has composed, praising the depth [of the Dharma], and deferring to the Buddha.