大乘百法明門論開宗義記 1.14

1.14

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.