唯識三十論要釋 1.3

1.3

言所宗者有總有別。總相分別。唯識為宗。由依唯識非有非無。無所得理造正論故。若執有空非住唯識。有所得心是戲論故。若別說者。謂依唯識教理行果為正所宗。為令有情依唯識教悟唯識理行唯識行得唯識果而造論故。教即楞伽諸大乘等。理謂八識三性等法。行謂無相六度觀智。果謂智斷菩提涅槃。此等宗義至文當辨。顯所宗竟。

Regarding the 'central tenet' (siddhānta), there is the general and the specific. In general differentiation, vijñapti-mātra is the tenet, because the correct treatise is composed by relying on the principle of vijñapti-mātra—which is neither existent nor non-existent, and is devoid of anything to be attained. If one grasps at existence or emptiness, one does not abide in vijñapti-mātra, for a mind that has something to be attained is discursive proliferation (prapañca). If spoken of specifically, the teaching, principle, practice, and fruit based on vijñapti-mātra constitute the correct central tenet. This is because the treatise was composed to cause sentient beings to awaken to the principle of vijñapti-mātra by relying on the teaching of vijñapti-mātra, to cultivate the practice of vijñapti-mātra, and to attain the fruit of vijñapti-mātra. The teaching refers to the Laṅkāvatāra and other Mahāyāna [sūtras]. The principle refers to such dharmas as the eight consciousnesses and the three natures (tri-svabhāva). The practice refers to signless contemplation wisdom of the six perfections. The fruit refers to wisdom and abandonment, bodhi and nirvāṇa. These tenets will be distinguished when reaching the [relevant] text. Presenting the central tenet is concluded.