成唯識論述記 10.119

10.119

述曰：第九因也。《對法論》說：「由諸菩薩為翻住涅槃故，於生死中攝增上生，為翻住生死故，即於生死而不染污。是故前三是得增上生方便」，故此論名「不住涅槃」；後三是不染污方便，所以論言「不住生死」。不染方便者，彼自釋云：由勤故修對治，由定故伏煩惱，由惠故永害隨眠，由此不住涅槃、生死，故此六為無住處涅槃資糧。此涅槃者謂真如，此六為彼資糧，前三悲故不住涅槃，後三惠故不住生死。四十九說：三學攝故，不增不減六也，前四是戒學，後二是二學，如下當知。總由如是，論有九種，別義一種，合十義故，前之六度，無減無增。

The Commentary states: This is the ninth cause. The Abhidharma-samuccaya states: "Because bodhisattvas, in order to reverse abiding in nirvāṇa, gather higher rebirth in saṃsāra, and in order to reverse abiding in saṃsāra, are unstained in saṃsāra itself. Therefore the first three are skillful means for obtaining higher rebirth"—hence this treatise calls them "not abiding in nirvāṇa"; the latter three are skillful means for not being stained, which is why the treatise states "not abiding in saṃsāra." Regarding skillful means for being unstained, it explains itself: by diligence one cultivates the antidote, by stabilization one subdues afflictions, and by wisdom one permanently eradicates latent dispositions; thereby one abides neither in nirvāṇa nor in saṃsāra. Therefore these six are the provisions for non-abiding nirvāṇa. This nirvāṇa refers to tathatā, and these six serve as its provisions: the first three do not abide in nirvāṇa because of compassion, and the latter three do not abide in saṃsāra because of wisdom. Chapter 49 states: Because they are subsumed under the three trainings, the six neither increase nor decrease; the first four are the training in morality, and the latter two are the [other] two trainings, as will be known below. All together in this way, there are nine reasons in the treatise, plus one distinct meaning, combining into ten meanings; therefore the preceding six perfections neither decrease nor increase.