唯識二十論述記 1.36

1.36

述曰：此即第二顯由經說。今明唯識，以經成論，令信易生。以第五囀，與故字同。謂《花嚴》等契經中說：三界諸法唯有心故；是《十地論》第八卷內，第六地中說也，今方成立唯有識義。梵云：素呾覽，此云契經。契者合也，經如常釋，經合正理，契應物機，故名契經。由佛經中說唯心故，此明唯識，以經成論。或此所明唯有識者，為契經說唯有心故，故今此論立理成經。或今所說唯有識言，以何為證，由契經說唯有必故。

Commentary: This is the second [section], revealing that it is spoken by the sūtras. Now, in explaining vijñapti-mātra, using the sūtras to establish the treatise causes faith to arise easily. The fifth case ending (ablative) is equivalent to the word 'because'. That is, sūtras such as the Avataṃsaka state: because the phenomena of the three realms are mind-only; this is spoken in the sixth ground in the eighth fascicle of the Daśabhūmika-śāstra, and now the meaning that there is only consciousness is established. In Sanskrit it is sūtra, here translated as qijing. Qi means to accord; jing is explained as usual: the sutra accords with correct principle and matches the capacities of beings, hence called qijing (accordant sutra). Because the Buddha's sūtras state 'mind-only', this explanation of vijñapti-mātra establishes the treatise by means of the sūtras. Alternatively, what is explained here as only consciousness is because the sūtras state mind-only; therefore, this treatise now establishes the principle to substantiate the sūtra. Or: what serves as proof for the statement now that there is only consciousness? Because the sūtras state that there is only mind.