成唯識論述記 10.58

10.58

述曰：《對法》第十二同，與十八任持相攝故。財是身任持；無畏是心任持；法施是善法任持。《攝論》第七，施中以法、財、無畏為次第，二本《攝論》皆言法資益善根；財益他身；無畏資他心，次第雖復不同，義意同此。無性第七云：施性中現有六波羅蜜多，財施、無畏施、法施所攝故。《對法》云：施度是財施，餘五無畏施；一切，六法施，此與世親《金剛波若論》相違。彼云：檀度攝於六，資生、無畏、法，此中一、二、三，是名修行住，如次配釋。七十八及三十九，初以財、法、無畏為次。卷下又說財、無畏、法為次，同此。此等廣解相，不能煩述。然施財名財施；施他不令豺狼等畏，名無畏施。法施可知。

The Commentary states: Fascicle twelve of the Abhidharma-samuccaya is the same, subsuming them under the eighteen sustainments. Material goods are the sustainment of the body; fearlessness is the sustainment of the mind; and the giving of Dharma is the sustainment of wholesome phenomena. In fascicle seven of the Mahāyānasaṃgraha, giving takes Dharma, material goods, and fearlessness as the sequence; both versions of the Mahāyānasaṃgraha state that the Dharma benefits wholesome roots, material goods benefit others' bodies, and fearlessness benefits others' minds; although the sequence differs, the intended meaning is the same as here. Asvabhāva's seventh fascicle says: Within the nature of giving, the six pāramitās are manifest, being subsumed under material giving, fearless giving, and Dharma giving. The Abhidharma-samuccaya says: The perfection of giving is material giving; the remaining five are fearless giving; all six are Dharma giving. This is contrary to Vasubandhu's Commentary on the Vajracchedikā-prajñāpāramitā. That work says: The perfection of giving subsumes the six: requisites of life, fearlessness, and Dharma; herein one, two, and three are named the dwellings of cultivation, matching and explaining them accordingly. Fascicles seventy-eight and thirty-nine [of the Yogācārabhūmi] first take material goods, Dharma, and fearlessness as the sequence. Later in the fascicle it also takes material goods, fearlessness, and Dharma as the sequence, matching this text. The characteristics extensively explaining these cannot be recounted in full. However, giving material goods is called material giving; giving to others so that they have no fear of jackals, wolves, and the like is called fearless giving. Dharma giving can be understood.