成唯識論了義燈 7.63

7.63

或可：初總云廣大深妙，通因及果，以俱廣大、皆深妙故，或因廣大果深妙故。由此長時修方圓滿，深妙難成，長時方到，故此論云：「一聞無上正等菩提廣大深遠」。後二是別。又三練磨各通三處，於彼長時引他已到，省己有能。麁善尚能感於上界遠妙之果，我有妙善，何不能得深遠大果？乃至圓滿轉依彼既已得，我亦應爾，省己有能既有妙善，何不能證？故《疏》云：初且舉菩提，後且舉轉依，論實皆得。

Alternatively: The first generally speaks of vastness and profound wondrousness, which applies to both cause and fruit, because both are vast and both are profoundly wondrous, or because the cause is vast and the fruit is profoundly wondrous. Due to this, cultivation over a long time is required before completion; being profoundly wondrous it is difficult to accomplish, and only after a long time is it attained. Therefore this Treatise says: "First, hearing that unsurpassed, equal, and complete bodhi is vast, profound, and distant..." The latter two are specific. Furthermore, each of the three temperings applies to the three places: regarding that long duration, reflecting on others who have already reached it, one observes that oneself has the capacity. If coarse wholesome [deeds] can still induce the distant, wondrous fruits of the higher realms, why should I, possessing wondrous wholesome [deeds], not be able to attain the profound, distant, great fruit? And extending to the complete transformation of the basis: since they have already obtained it, I should also be like that; observing that oneself has the capacity, since one already possesses wondrous wholesome [deeds], why could one not realize it? Therefore the commentary says: the first merely raises bodhi, and the latter merely raises the transformation of the basis, but in truth they both apply.