成唯識論述記 10.117

10.117

述曰：八也。七十八、《解深密》等說：二因緣故六度無增減。一、饒益有情，謂前三：由施故，攝受資財饒益於彼；由戒故，不行損惱害等饒益有情；由忍故，彼為損害等堪能忍受。此三皆通有饒益故。二、對治煩惱，謂後三：由精進故，雖未永伏煩惱永害隨眠，而能勇猛修諸善品，彼諸煩惱不能傾動善品加行，即是此云「雖未伏滅」等，乃至「諸善加行」；由靜慮故，永伏煩惱；由般若故，永害隨眠，即是此中「永伏滅」義。此中若加行，若正滅，皆對治諸煩惱，《對法》十一亦有此解。

The Commentary states: This is the eighth [reason]. Chapter 78 [of the Yogācārabhūmi], the Saṃdhinirmocana-sūtra, and other texts state that by two causal conditions the six perfections do not increase or decrease. First, benefiting sentient beings, which refers to the first three: by giving, one gathers material goods to benefit them; by morality, one does not inflict harm, vexation, or injury, thus benefiting sentient beings; by patience, one can endure their harm and injury. All three equally have the function of benefiting. Second, counteracting afflictions, which refers to the latter three: by diligence, although one has not yet permanently subdued afflictions or permanently eradicated latent dispositions, one can vigorously cultivate all wholesome factors, and those afflictions cannot shake one's preparatory cultivation of wholesome factors—this is what is meant here by "although not yet subdued or eliminated... all wholesome preparatory practices"; by meditative stabilization, one permanently subdues afflictions; by prajñā, one permanently eradicates latent dispositions—this is the meaning here of "permanently subduing and eliminating." Here, whether preparatory or direct eradication, all counteract the afflictions; Fascicle 11 of the Abhidharma-samuccaya also provides this explanation.