成唯識論述記 10.64

10.64

述曰：《攝論》等皆云：一、被甲精進，即解經中「初有勢」句，《對法》云：「善根方便任持」。七十八同。《攝論》等云：二、加行精進，即解經中「次有勤」句，《對法》云：「善根圓證任持」。七十八云：「轉生善法加行精進」，即與此同，名體俱寬。《攝論》等云：「無怯弱、無退轉、無喜足」，即經所說有勇、堅猛、不捨善軛句。世親《攝論》次第廣解稍好。《對法》云：「饒益有情精進」，即善根無盡任持。七十八同《對法》及此處，然《對法》及此論以二利為度，六度皆有利生之說，所以第三精進名饒益生，即初二精進攝五句盡，攝善寬故，是善根圓證任持故。若方便，若正證，皆此攝故，體寬而名狹。《攝論》但以自利為精進度故，三精進無利生說，以攝五句加行為狹，唯攝有勤故，攝善精進解經五句，不同《對法》第十二，名狹體寬，復異《攝論》，名義俱狹，由此論意，名義俱寬故。利樂有情精進，與《對法》同，然此三勤與四十二解同。彼論初云：被甲精進，勢與此同，餘名無別，然彼廣解。《瓔珞經》云：一、起大誓心；二、方便進趣；三、勤化眾生，不能繁述。

The Commentary states: The Mahāyānasaṃgraha and other texts all state: 1. Armor-wearing vigor, which explains the phrase in the sutra "first having strength"; the Abhidharma-samuccaya calls it "the sustainment of the skillful means of wholesome roots." Fascicle seventy-eight is the same. The Mahāyānasaṃgraha and other texts state: 2. Vigor of preparatory application, which explains the phrase in the sutra "next having exertion"; the Abhidharma-samuccaya calls it "the sustainment of complete realization of wholesome roots." Fascicle seventy-eight says "vigor of preparatory application that generates wholesome phenomena," which is the same as this, both name and substance being broad. The Mahāyānasaṃgraha and other texts state: "Without timidity, without falling back, and without complacency," which corresponds to the sutra's phrases of being courageous, steadfast, and not casting off the wholesome yoke. The sequential extensive explanation in Vasubandhu's Mahāyānasaṃgraha is slightly better. The Abhidharma-samuccaya says: "Vigor that benefits sentient beings," which is the sustainment of the inexhaustibility of wholesome roots. Fascicle seventy-eight is the same as the Abhidharma-samuccaya and this passage; however, the Abhidharma-samuccaya and this treatise take both benefits as the perfection, and all six perfections include statements on benefiting sentient beings, which is why the third vigor is called benefiting sentient beings. That is, the first two vigors subsume all five phrases, because gathering wholesomeness is broad, being the sustainment of complete realization of wholesome roots. Whether skillful means or direct realization, all are subsumed here, so its substance is broad while its name is narrow. The Mahāyānasaṃgraha takes only self-benefit as the perfection of vigor; hence the three vigors contain no statement on benefiting sentient beings, taking the preparatory application of the five phrases as narrow, subsuming only exertion; its vigor of gathering wholesomeness explains the five phrases of the sutra, differing from fascicle twelve of the Abhidharma-samuccaya where the name is narrow and substance broad, and again differing from the Mahāyānasaṃgraha where both name and meaning are narrow; therefore, according to the intention of this treatise, both name and meaning are broad. Vigor that benefits and gladdens sentient beings is the same as in the Abhidharma-samuccaya; however, these three vigors are explained identically to fascicle forty-two. That treatise first says: Armor-wearing vigor, whose force is the same as this, and the other names do not differ, yet it explains them extensively. The Yingluo jing says: 1. generating a great vow mind; 2. progressing by skillful means; 3. diligently transforming sentient beings—these cannot be recounted in full.