成唯識論述記 1.52

1.52

此十利五樂如《瑜伽論》三十五說。上之十種解利樂者，應說頌言：「世、性及苦樂，智福出世、世，小大與名異，十利并五樂。」今釋此論，令法不滅，為與有情此利、樂故，即以二緣釋彼論也。或此頌中下之兩句，明釋彼說者，但為諸有情。有情信學，法便住故；菩薩所為，本利他故。依所具緣，前解為本；約大悲說，後解無妨。然造論者名《莊嚴經》，略有五喻名「莊嚴」也：一者，如蓮未開，見雖生喜，不如已剖，香氣芬馥；二者，如金未用，見雖生喜，不如用之為莊嚴具；三者，如饍未食，見雖生喜，不如食已，知其美味；四者，如慶書未開，見雖生喜，不如披已，知其慶事；五者，如珍寶未得，見雖生喜，不如得已，攝為己財。故今造論，名《莊嚴經》。又要具四緣方應造論，如《瑜伽論》六十四說。

These ten benefits and five kinds of happiness are as explained in Fascicle Thirty-five of the Yogācārabhūmi-śāstra. Regarding the above ten explanations of benefit and happiness, the following verse should be spoken: / 'World, nature, and suffering and happiness, / Wisdom, merit, supramundane and mundane, / Lesser and greater, differing by name: / Ten benefits together with five kinds of happiness.' / Now, explaining this treatise is to keep the Dharma from perishing and to bestow these benefits and happiness upon sentient beings; that is, the author explains that treatise on the basis of these two conditions. Alternatively, the bottom two lines of this verse clarify that the explanation of that treatise is solely for the sake of all sentient beings. This is because when sentient beings have faith and study, the Dharma thereby abides; and what bodhisattvas do is fundamentally to benefit others. In terms of the conditions provided, the former explanation is fundamental; spoken from the standpoint of great compassion, the latter explanation is unobjectionable. However, the author of the treatise calls it the 'Ornament Sūtra' (Alaṃkāra-sūtra). In brief, there are five similes that give it the name 'Ornament': first, like an unopened lotus, though seeing it gives rise to joy, it is not as good as when it has already opened and its fragrance is pervasive; second, like gold not yet used, though seeing it gives rise to joy, it is not as good as using it as an adornment; third, like a fine meal not yet eaten, though seeing it gives rise to joy, it is not as good as having already eaten it and knowing its delicious flavor; fourth, like an auspicious letter not yet opened, though seeing it gives rise to joy, it is not as good as having unfolded it and knowing the joyful event; fifth, like a precious gem not yet acquired, though seeing it gives rise to joy, it is not as good as having obtained it and gathered it as one's own property. Therefore, now composing the treatise, it is called the 'Ornament Sūtra'. Furthermore, one must possess four conditions before one should compose a treatise, as explained in Fascicle Sixty-four of the Yogācārabhūmi-śāstra.