大乘百法明門論解 2.33

2.33

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?