大乘百法明門論解 2.33

2.33

百法者，散於群經，具於《瑜伽論》，至世親師始出之以成論，乃逗機之教也。蓋教為機設，機之色心優劣，暨年數之賒促不齊，致使聖賢施教廣略有異，而大旨無殊焉。然而《瑜伽》總百軸，而於初三軸，翻覆展演六百六十餘法，奚翅二萬言；而此論僅一紙，言不滿五百，而該括無遺，則詞甚簡而義愈備，文不華而理愈精，至於入道之門、修斷之序、染淨理事之交陳，則充然大備。於斯非具四無礙辯、大總持門者，其能與於是乎？

The hundred dharmas were scattered throughout various sūtras and complete in the Yogācārabhūmi-śāstra; it was not until Master Vasubandhu extracted them to compose a treatise that they became a teaching adapted to capacities. For teachings are established for capacities: differences in the quality of bodily and mental capacities, along with inequalities in the span of years, led the sages and worthies to bestow teachings that differ in breadth and brevity, yet their overarching intent is identical. Thus the Yogācārabhūmi comprises a hundred fascicles, and in its first three fascicles alone it repeatedly unfolds more than six hundred and sixty dharmas, running to no less than twenty thousand words; whereas this treatise is a single sheet, its words not reaching five hundred, yet it encompasses everything without omission. Thus its phrasing is extremely concise while its meaning is all the more complete; its style is unadorned while its principle is all the more profound; as for the gateway of entering the Path, the sequence of cultivation and severance, and the interwoven presentation of defilement and purity, principle and phenomena, it is abundantly and magnificently equipped. In this, if one did not possess the four unhindered eloquence-powers and the great dhāraṇī-gateways, could one ever take part in such an achievement?