成唯識論述記 10.140

10.140

述曰：七修門者，此有五修，此指如《對法》第十二說，「依止任持修」者，復有四種：一、依因修，由種姓力於度修正行；二、依果修，依勝自體力於度修正行；三、依願修，由本願力於度修正行；四、依簡擇修，由惠力於度修正行。「二、依止作意修」，彼說復有四種：一、依勝解修，於一切度相應教法起增上勝解；二、依愛味修，於已得度多見功德起深愛味；三、依隨喜修，於諸世界諸有情所行度深生隨喜；四、依喜樂修，於自他當來勝品度中深生願樂。「三、依止意樂修」，即六意樂，謂：一、無厭意樂；二、廣大；三、歡喜；四、恩德；五、無染；六、善好意樂。廣如彼解。然與《攝論》六意樂名字不同，及攝三作意：一謂愛重；二、隨喜；三、欣樂，皆如《攝論》第七、《對法》第十二抄會。「四、依止方便修」，《對法論》說：亦有三種，由無分別智觀察三輪皆清淨故，由此方便故，一切作意所修諸行速成滿故。「五、依止自在修」，亦有三種，《對法》說有三：一、身自在，即自性、受用二身；二、行自在，即變化身；三、說自在，謂能說六度等無有滯礙，謂緣求依止此故修。無性云：即為彼故修，亦名為修。然《攝論》說五修，名亦不同義意無別，然此同《對法》。《攝論》文略，世親難解，無性易知。此中指同《對法》、《攝論》，故言「如《集論》等」。

The Commentary states: The section on the seventh, cultivation: there are five cultivations, pointing to what is stated in fascicle twelve of the Abhidharmasamuccaya-vyākhyā. 'Cultivation based on maintenance' has four kinds: 1. cultivation based on cause: by the power of gotra, cultivating correct practice in the pāramitās; 2. cultivation based on result: by the power of a superior self-body, cultivating correct practice in the pāramitās; 3. cultivation based on vow: by the power of original vows, cultivating correct practice in the pāramitās; 4. cultivation based on investigation: by the power of prajñā, cultivating correct practice in the pāramitās. 'Second, cultivation based on attention': that [treatise] says there are also four kinds: 1. cultivation based on resolute faith: generating superior resolute faith in the teachings associated with all pāramitās; 2. cultivation based on savoring: seeing much merit in the pāramitās already attained and generating deep savoring; 3. cultivation based on rejoicing: generating deep rejoicing in the pāramitās practiced by sentient beings in all worlds; 4. cultivation based on joy and aspiration: generating deep aspiration and joy for the superior grades of pāramitās of oneself and others in the future. 'Third, cultivation based on intention': these are the six intentions, namely: 1. intention of tirelessness, 2. vast [intention], 3. joyful [intention], 4. [intention of] gracious virtue, 5. undefiled [intention], and 6. good and wholesome intention, as extensively explained there. However, their names differ from the six intentions in the Mahāyānasaṃgraha, which also subsume three attentions: 1. reverence and esteem, 2. rejoicing, and 3. longing joy, all of which are harmonized in notes on the seventh fascicle of the Mahāyānasaṃgraha and the twelfth fascicle of the Abhidharmasamuccaya-vyākhyā. 'Fourth, cultivation based on expedients': the Abhidharmasamuccaya-vyākhyā states that there are also three kinds: because non-discriminative wisdom contemplates the three wheels as all pure; and by this expedient, all practices cultivated by all attentions are quickly brought to fulfillment. 'Fifth, cultivation based on mastery': there are also three kinds, which the Abhidharmasamuccaya-vyākhyā states as three: 1. mastery over the body: namely the nature-body (svabhāvakāya) and enjoyment-body (saṃbhogakāya); 2. mastery over conduct: namely the transformation-body (nirmāṇakāya); 3. mastery over exposition: namely being able to teach the six pāramitās and so on without impediment; meaning that one cultivates by taking this as the basis to seek. Asvabhāva says: Cultivating for that very purpose is also called cultivation. Although the Mahāyānasaṃgraha's explanation of the five cultivations has different names, the meaning and intention are not different; however, this [text] agrees with the Abhidharmasamuccaya-vyākhyā. The text of the Mahāyānasaṃgraha is brief; Vasubandhu's [commentary] is hard to understand, while Asvabhāva's is easy to know. Here it points to being the same as the Abhidharmasamuccaya-vyākhyā and Mahāyānasaṃgraha; hence it says 'as in the Abhidharmasamuccaya and so on'.