唯識二十論述記 1.30

1.30

言「唯識」者，瞿波師說：以有三德，故今安立。一、本有德，本性淨故，意說識性；二、中有德，即依唯識，修行萬行，三劫能斷皮肉膚等所有麁重；三、未有德，即至佛位，福智圓明，難遇獨出。「唯」獨但義；「識」了別義，體即五法心心所等。所以者何？總說諸法，略有三性：謂即遍計所執性，虛妄唯識；依他起性，非有似有，因緣所生，因緣唯識，即是識相；圓成實性，依他起上，遍計所執空無之理，真實唯識，即是識性。諸異生等，迷圓成實，執依他等是一、是異，謂離心外定實有法，是心所取，無明所蔽，正智不生，今為顯彼所說，離心遍計所執實法非有，虛妄識現，但有有為依他識相，因緣唯識，及有無為圓成識性，真實唯識，故今總說諸法唯識，令知有無證轉依果，此則相、性各別體說。

As for 'vijñapti-mātra', Master Gopa said: because it possesses three virtues, it is now established: 1. original virtue, because original nature is pure, meaning the nature of consciousness; 2. intermediate virtue, namely relying on vijñapti-mātra to practice the myriad practices, being able to sever all gross heaviness of skin, flesh, hide, etc., over three kalpas; 3. virtue not yet possessed, namely reaching the Buddha stage, where merit and wisdom are completely fulfilled and luminous, rare to encounter and peerless. 'Mātra' has the meaning of sole and only; 'vijñapti' has the meaning of cognition/discernment, its substantial nature being the five dharmas of mind, mental factors, etc. Why is this? Generally speaking, all phenomena have briefly three natures: namely, the imaginary nature, which is false vijñapti-mātra; the dependent nature, non-existent yet appearing as existent, produced by causes and conditions, which is causal vijñapti-mātra, namely the aspect (lakṣaṇa) of consciousness; and the consummate nature, the principle of the emptiness and non-existence of the imaginary upon the dependent, which is true vijñapti-mātra, namely the nature (svabhāva) of consciousness. Ordinary beings, confused about the consummate nature, grasp the dependent, etc., as one or different, claiming that there are definitely real phenomena existing outside the mind that are grasped by the mind; obscured by ignorance, correct knowledge does not arise. Now, in order to reveal that the real phenomena imagined apart from the mind as spoken by them do not exist, being mere appearances of false consciousness, and that there are only the conditioned dependent aspects of consciousness (causal vijñapti-mātra) and the unconditioned consummate nature of consciousness (true vijñapti-mātra), it is now stated generally that all phenomena are vijñapti-mātra, causing them to know existence and non-existence and to realize the fruit of transformation of the basis. These are spoken of with respect to the distinct substantial entities of aspect and nature.