大乘百法明門論開宗義記 1.14

1.14

論所依者。然瑜伽論雖有五分。於中即無本事分名。若對法論有本事分。於中不明百法之義。然於今者以義取文。事謂體事。地謂依持。即彼體事有依持義。故地與事名異義同。有說本事廣論未譯。但錄名者是妄言也。以本地分義散文繁。於正法體未為百定。恐初學者迷法相門。怖文義海不能趣入。略錄名數以示方隅。但云文略非義略也。此舉初地所觀法故。故唯識論說。極喜地於多百門以得自在。多百門者。瑜伽論云。剎那能入百三磨地。淨天眼見百世界中。以威神力動百世界。往百世界供百如來。放大光明照百世界。現身百類化百有情。若欲留身住壽百劫。前後百劫各見分明。化百菩薩已為眷屬。正思正說百法明門。今此即當第十法也。

Regarding that on which the treatise relies: although the Yogācārabhūmiśāstra has five divisions, among them there is no name “Division of the Investigation of Things” (vastusaṃgrahaṇī). While the Abhidharmasamuccayavyākhyā has a vastusaṃgrahaṇī, it does not clarify the doctrine of the hundred dharmas within it. However, at present, we take the text in accordance with its meaning: “thing” (vastu) means substantial entity; “ground” (bhūmi) means support. Since those substantial entities possess the meaning of being a support, “ground” and “thing” differ in name but are identical in meaning. Some say that an extensive vastusaṃgrahaṇī treatise was not translated and that this merely records its names—this is false speech. Because the meanings in the maulī bhūmiḥ are dispersed and its text voluminous, and it does not definitively fix the hundred for the substance of correct dharmas, fearing that beginners would be confused by the gateway of dharma-characteristics and frightened by the ocean of text and meaning so as to be unable to enter, the names and numbers were recorded in brief to indicate the general direction. It is only said that the text is abridged, not that the meaning is abridged. This is because it presents the dharmas contemplated at the first ground; thus the Vijñaptimātratāsiddhi says that at the Ground of Extreme Joy (pramuditā-bhūmi) one attains mastery over many hundreds of gateways. As for “many hundreds of gateways,” the Yogācārabhūmi says: in an instant one can enter a hundred samādhis; with the pure divine eye one sees into a hundred worlds; with spiritual power one shakes a hundred worlds; one goes to a hundred worlds to make offerings to a hundred Tathāgatas; one emits great light to illumine a hundred worlds; one manifests bodies of a hundred types to transform a hundred sentient beings; if one wishes to retain one's body, one stays alive for a hundred kalpas; one sees clearly a hundred kalpas before and after; one transforms a hundred bodhisattvas to become one's retinue; and one correctly contemplates and correctly expounds the hundred dharmas as the gateway of understanding. The present [treatise] corresponds precisely to this tenth dharma.