成唯識論述記 9.656

9.656

述曰：既證真如，便自知證，自利行也。六十九等說預流果尚能自知，況此菩薩利樂一切利他行也？廣說此相，如《十地經》第三說，彼有十二百，彼加三種：一、加知百佛神力，此中即見百佛攝；二、加能入百佛世界，即此中動百世界中攝；三、加照百佛世界，亦動百世界中攝。彼又少此成熟百類所化有情，論有十百彼翻者失。彼論文中亦合入照百佛界等一處為釋，讀者勘之。如四十九，說此位菩薩有十種發心，如《十地》第一地中說十種大願，如《十地》第三卷說十種淨修住法，既見諸佛，聽聞正法，皆如《十地》第三卷廣說。《瑜伽》四十七．八．九等，皆並廣解。一一細勘文義差別，又作阿賴耶識依他性觀，如五十一，三乘差別。

The Commentary states: Having realized tathatā, they know of themselves that they have realized it; this is the practice of self-benefit. Fascicle sixty-nine and elsewhere state that even a stream-enterer (srotāpanna) is able to know it of themselves, how much more so this bodhisattva in the practice of benefiting others by benefiting and bringing joy to all? This feature is broadly explained in fascicle three of the Daśabhūmika-sūtra, where there are twelve hundreds, adding three kinds: first, adding knowledge of the supernatural powers of a hundred Buddhas—which is subsumed here under seeing a hundred Buddhas; second, adding ability to enter a hundred Buddha-worlds—which is subsumed here under shaking a hundred world systems; third, adding illuminating a hundred Buddha-worlds—which is also subsumed under shaking a hundred world systems. That text also lacks this "maturing a hundred classes of sentient beings to be transformed"; the śāstra has ten hundreds, so that was an error of the translator there. In the text of that śāstra, entering and illuminating a hundred Buddha-lands are also combined into one place for explanation; readers may verify this. As in fascicle forty-nine, it states that bodhisattvas in this stage have ten kinds of generating the aspiration, as the ten great vows are stated in the first ground of the Daśabhūmika, and as the ten kinds of pure cultivation and abidance are stated in fascicle three of the Daśabhūmika; having seen the Buddhas and heard the correct Dharma, all are broadly explained as in fascicle three of the Daśabhūmika. Yogācārabhūmi fascicles forty-seven, forty-eight, forty-nine, and so forth all broadly explain these together. One should verify the textual and doctrinal differences one by one in detail, and also contemplate the other-dependent nature of the ālayavijñāna, as in fascicle fifty-one on the differences among the three vehicles.