成唯識論演祕 7.741

7.741

《佛地》第七有三師說，此同第三，正義所論。彼論甚廣，今者略云：一切如來所化有情為共、不共？有義皆共，以一一佛皆度一切，福德、智惠一切平等，同為拔濟一切有情求菩提故，如說一佛所化有情即一切佛。有義不共，以佛所化諸有情類本相屬故，是故如來底沙佛時，曾與慈氏同為弟子。佛觀釋迦所化有情善根先熟，慈氏所化有情後熟，慈因先滿，釋迦後滿。入火光定，令釋迦歎，起先成佛。佛欲入滅，言所應度皆已度訖。又契經說：觀一所化，在有頂處化留一身，彼從彼沒來生此間，所留化身為說妙法，令成羅漢。如實義者，有共、不共。若所化生一向共者，何須多佛？一佛能化一切生故。若所化生一向不共，菩薩不應發弘誓願，歷事多佛，修學大乘，諸佛不應以已所化付屬後佛。

The seventh fascicle of the Buddhabhūmy-upadeśa contains explanations by three masters; this matches the third, which constitutes the definitive view. That treatise explains this at great length; here it is stated briefly: Are the sentient beings converted by all Tathāgatas shared or unshared? One view holds that they are all shared, because each single Buddha delivers all, their merit and wisdom are entirely equal, and they jointly seek bodhi to rescue all sentient beings; just as it is said that the sentient beings converted by one Buddha are the very ones of all Buddhas. Another view holds that they are unshared, because the various types of sentient beings converted by a Buddha originally pertain [to that Buddha]. For this reason, in the time of the Buddha Tiṣya, the Tathāgata and Maitreya were fellow disciples. That Buddha observed that the roots of goodness of the sentient beings to be converted by Śākyamuni would ripen first, while those of the sentient beings to be converted by Maitreya would ripen later; Maitreya's causes were fulfilled first, while Śākyamuni's were fulfilled later. [Tiṣya] entered the fire-radiance samādhi, causing Śākyamuni to praise him and thereby attain Buddhahood first. When the Buddha was about to enter parinirvāṇa, he stated that all those who were to be delivered had already been delivered. Furthermore, a sūtra states: Observing one being to be converted who was in the highest state of existence (bhavāgra), he transformed and left behind an emanation-body there; when that being passed away from there and came to be born in this realm, the emanation-body left behind preached the wondrous Dharma for him, causing him to become an arhat. The true view is that they are both shared and unshared. If the sentient beings to be converted were exclusively shared, why would many Buddhas be needed, since a single Buddha would be able to convert all beings? If the sentient beings to be converted were exclusively unshared, bodhisattvas should not make vast vows to serve many Buddhas across kalpas and train in the Mahāyāna, nor should Buddhas entrust their own converted beings to subsequent Buddhas.