成唯識論述記 4.126

4.126

述曰：自下第二引《莊嚴論》為證。然《顯揚》論第二十卷有十因，證大乘是佛說，大勝。與此七因有少不同，一一如彼論，此中對引。然《莊嚴論》頌文彌勤所說，長行釋者世親所為。舊人不知，總謂天親作，謬也。梵言梅呾利耶，此翻言慈氏。梅呾羅曳尼，此聲轉之異。婆羅門十八姓中慈為一姓，氏謂氏族，曾、當皆生此種姓家故以為號。今《莊嚴論》說有八因，依勘梵本但有七種。此中第五有、無有因，彼別離之，故為八種。本合為一，長行有七故字，皆是彼文，餘文並是此說。

The Commentary states: Below is the second part, citing the Mahāyānasūtrālaṃkāra as proof. Now, the twentieth fascicle of the Prakaraṇāryavācā has ten reasons proving that the Mahāyāna is the Buddha's speech, which is greatly superior. They differ slightly from these seven reasons, corresponding to that treatise one by one, cited here in comparison. The verses of the Mahāyānasūtrālaṃkāra were spoken by Maitreya, while the prose commentary was composed by Vasubandhu. Previous scholars did not know this and universally claimed that Vasubandhu composed both, which is erroneous. The Sanskrit word is *Maitreya*, which is translated here as Cishi ("Benevolent Clan"). *Maitrāyaṇī* is a phonetic variation thereof. Among the eighteen brāhmaṇa lineages, Ci (benevolence) is one lineage; "clan" refers to the family clan; because he was born and will be born into this clan, it was taken as his name. Now, the Mahāyānasūtrālaṃkāra speaks of eight reasons, but examining the Sanskrit text, there are only seven kinds. Here, the fifth—existence and non-existence—was separated into two in that text, making eight kinds. Originally they were combined into one; in the prose commentary there are seven occurrences of the character "because" (故), which all belong to that text, while the remaining text is the exposition here.