瑜伽師地論略纂 11.40

11.40

十號名隨念功德，名隨眾生念而得功德，故名隨念功德。言佛世尊體唯是一，有十名號，且如法師判：十中後一總號，前九別號。就別號中，初三通二利，中三唯自利，後三唯利他。若爾，如初及第三但明言無虛妄、覺法勝義，何處明利益為？言言無虛妄，理不孤言，須有受人，故如來中亦有利他等，准知。下准純利他中亦有自利者，准解可知。若如舊遠法師，於九別號，前五自德之名，次四利他之號，應義利他，如何言自德？　又前五中分為二對：初彰道圓，後顯滅極；前三時，初止觀二因圓，後一果極。今依義言應者，但有應利之義，非是他利，故亦自利。如景師說：言如來者，言無虛妄，故名如來。如《智度》、《成實》云：乘如實道，來成正覺，故云如來。《涅槃》說云：我六波羅蜜、十一空來，故曰如來。今言言無虛妄者。

The ten titles are called recollection virtues, meaning that through sentient beings' recollection they obtain virtues; hence they are called recollection virtues. The body of the Buddha, the World-Honoured One, is solely one, but has ten titles. As Master [Hui]yuan determined: among the ten, the last one is a general title, and the preceding nine are specific titles. Within the specific titles, the first three pertain to both benefits, the middle three pertain solely to self-benefit, and the latter three pertain solely to benefiting others. If so, since the first and the third merely explain that his speech is without falsehood and that he is awakened to the supreme meaning of dharmas, where do they explain the aspect of benefiting others? The response is: When it is said that his speech is without falsehood, principle is not spoken in isolation; there must be a recipient. Therefore, within Tathāgata there is also benefiting others, and so on, which should be understood by inference. As for what follows, that within what is purely benefiting others there is also self-benefit, it can be understood through parallel interpretation. If we follow the ancient Master [Hui]yuan, among the nine specific titles, the first five are names of self-virtue, and the next four are designations of benefiting others: since "Worthy" (arhat) means benefiting others, how can it be called self-virtue? Furthermore, within the first five, they are divided into two pairs: the first reveals the perfection of the path, and the latter shows the culmination of cessation; among the first three, the first two show the perfection of the causes of calm abiding (śamatha) and insight (vipaśyanā), and the latter one shows the culmination of the fruit. Now, stating it in accordance with the meaning, "Worthy" only has the meaning of being worthy of offering/benefit, not that of benefiting others; hence it is also self-benefit. As Master Jing says: "Tathāgata" means that his speech is without falsehood, hence he is called Tathāgata. As the *Mahāprajñāpāramitopadeśa* and the *Satyasiddhi* say: Having mounted the path of suchness (tathā), he came (āgata) to accomplish complete awakening; therefore he is called Tathāgata. The *Nirvāṇa-sūtra* says: "I have come by means of the six pāramitās and the eleven emptinesses, hence I am called Tathāgata." Here it says speech without falsehood.