唯識二十論述記 1.26

1.26

三者、安立諸大乘教及唯識理。於教、理中俱不信故，隨文配屬。「安立」者，成立義。謂此論中成立大乘三界唯識，即以因、喻，成立宗義，名為「安立」。又「安立」者，施設義，以廣道理，施設唯識，略理趣故。或「安立」者，開演義，未說之義，今說名立；已說之義，今廣名安。又「安」者可也，教、理相稱；「立」者建也，法性離言，今言名立。順理所以稱「安」。陳那釋云：能立、能破總名安立，謂能立自大乘唯識；能破於他餘宗有境，故名安立。

Third, it establishes both the various Mahāyāna teachings and the principle of vijñapti-mātra. Because [opponents] disbelieve both the teaching and the principle, they are correlated according to the text. 'Establishment' means the sense of proving. That is, in this treatise, proving that the three realms in the Mahāyāna are vijñapti-mātra—namely, establishing the thesis by means of the reason and the example—is called 'establishment'. Furthermore, 'establishment' has the sense of positing: positing vijñapti-mātra through extensive principles, because the underlying meaning is concise. Or, 'establishment' has the sense of expounding: expounding now what had not yet been spoken is called 'instituting' (li); expanding now upon what had already been spoken is called 'establishing' (an). Furthermore, 'an' means fitting, [where] teaching and principle correspond to each other; 'li' means erecting: the nature of dharmas transcends words, yet it is now expressed in words, hence called 'erecting'. Conforming to reason is why it is called 'fitting' (an). Dignāga explained: proof and refutation are collectively called establishment; that is, being able to prove one's own [thesis of] Mahāyāna vijñapti-mātra, and being able to refute the other schools' [thesis of] existing objects; hence it is called establishment.