瑜伽師地論略纂 11.40

11.40

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.