成唯識論述記 10.149

10.149

述曰：謂有純修，且如施純修；謂有施非度，不迴向施等是；有度非施，即隨喜他施等是；有俱不俱可知。然此依種類福，如前已說，然不約種類福，不說隨喜他，故但有三句：有施非度，有亦施亦度，有非施非度。除第二句，餘五度皆作四句，前有度故。施前未有度，故為三句。若雜修者，有四句成，諸度相間有第二句故。此亦如《對法》，然彼更有少別，不能煩引。《攝大乘》云：「此能攝一切善法，是其相故，是隨順故，是等流故」，不以六度相攝，乃攝諸功德也。廣如彼說，謂施攝施是相，攝信等是隨順，攝無諍是等流。

The Commentary states: This means there is unmixed cultivation, taking for instance the unmixed cultivation of giving: there is giving that is not a pāramitā, such as giving not dedicated [to bodhi]; there is a pāramitā that is not giving, which is rejoicing in others' giving and so forth; both and neither are understandable. But this is based on merit of the same category, as explained earlier; however, if not considering merit of the same category, not speaking of rejoicing in others, then there are only three propositions: there is giving that is not a pāramitā; there is that which is both giving and a pāramitā; and there is that which is neither giving nor a pāramitā. Excluding the second proposition, the remaining five pāramitās all form four propositions, because there are preceding pāramitās. Since there is no pāramitā before giving, it forms three propositions. If it is mixed cultivation, four propositions are formed, because when the pāramitās intermingle there is the second proposition. This is also as in the Abhidharmasamuccaya-vyākhyā, though there is a slight difference there which cannot be cited at length. The Mahāyānasaṃgraha says: 'These can include all wholesome dharmas, because they are their characteristics, because they accord with them, and because they are their natural outflows'—it does not take the six pāramitās as mutually including one another, but rather includes all merits, as extensively explained there: giving including giving is 'characteristic', including faith and so on is 'according', and including non-contention is 'natural outflow'.