瑜伽師地論略纂 12.65

12.65

論頌「真實諸菩薩，五種相應知」，下長行解，謂哀愍等五。此五體相者，如下法攝六波羅蜜為之。「哀愍」，以定為體。此謂大悲，依定而發，故此體是定攝受，無瞋善根性，不諭能發之智。二者、「愛語」，尸羅、波若到彼岸攝。以若從律儀而行，以般若導生，故此二攝。若准前〈施品〉，或是〈攝品〉，四攝攝度，布施唯攝布施，餘四度純是同事攝；若除布施，餘三攝事皆智慧度攝。今云愛語是尸羅者，此是正依戒而行。然依戒不妄語等，是彼論不離體，以一切行由智發故。三者、「勇猛」，精進、忍、慧三攝。據實但是精進，以由慧發，安受長時苦忍故，所以兼論。四者、「舒手惠施」，是施度攝。五、「能解甚深義理密意」，是定、慧攝。若唯剋體，是慧，以定發之慧勝故；并從勝發同時而行，言定。此五種皆由依行六度，成熟此五種，入菩薩相也。

The verse of the treatise states: "Real bodhisattvas / Should be known by five kinds of characteristics." The prose below explains them, namely compassion and the other five. As for the intrinsic nature of these five, they are constituted as subsuming the six pāramitās as explained below. "Compassion" has meditative concentration as its substance. This refers to great compassion, which arises based on concentration; therefore, its substance is subsumed under concentration, having non-hatred and wholesome roots as its nature, not referring to the wisdom that can produce it. Second, "loving speech" is subsumed under the pāramitās of śīla and prajñā. Because it proceeds from moral discipline and is guided and generated by prajñā, it is subsumed under these two. According to the previous "Chapter on Giving" or "Chapter on Attraction," of the four means of attraction subsuming the perfections, giving only subsumes giving, and the remaining four perfections are purely subsumed under common welfare; excluding giving, the remaining three means of attraction are all subsumed under the wisdom perfection. Here stating that loving speech is śīla means that it proceeds directly based on discipline. However, relying on discipline not to speak falsely, and so forth, is its inseparable substance in that treatise, because all practices are generated by wisdom. Third, "vigor" is subsumed under the three of vigor, patience, and wisdom. In reality it is just vigor, but because it is generated by wisdom and patiently endures long-lasting suffering, they are additionally discussed. Fourth, "giving with an outstretched hand" is subsumed under the perfection of giving. Fifth, "being able to understand the profound meaning and esoteric intention" is subsumed under concentration and wisdom. If strictly identifying its essence, it is wisdom, because wisdom produced by concentration is superior; and because it is produced from the superior and practiced simultaneously, it is called concentration. All these five are matured through relying on and practicing the six perfections, entering into the characteristics of a bodhisattva.