成唯識論述記 10.66

10.66

述曰：《攝論》等同安住者，安住現法樂住故，《對法》名「無厭倦任持」，無性云：離慢、見等得清淨故。「引發」者，引六通故，《對法》云：「諸所思事成滿任持」。辨事者，彼名成所作事，義與此同，依此辨利有情事故，以能止息飢儉等故，《對法》云：「御眾業任持」，名饒益有情靜慮，從果為名，今此中以定能起辨有情事功能立稱。四十三說：一、現法樂住，從果為名；二、能引菩薩等持功德靜慮；三、饒益有情靜慮。並義同此，七十八亦同。

The Commentary states: The Mahāyānasaṃgraha and others agree that "dwelling" refers to dwelling in bliss in the present life; the Abhidharmasamuccaya calls it the "maintenance of being without weariness." Asanga (Wuxing) says: Because it is purified by parting from conceit, views, and so forth. "Initiating" refers to drawing forth the six supernormal knowledges; the Abhidharmasamuccaya calls it the "maintenance that fulfills all considered matters." "Accomplishing affairs" is called "accomplishing what needs to be done" in that text, and its meaning is the same as here; based upon this, one accomplishes affairs of benefiting sentient beings, because it can stop famine, drought, and so forth. The Abhidharmasamuccaya calls it the "maintenance that controls the deeds of the multitude" and designates it the dhyāna of benefiting sentient beings; this takes its name from its fruit. Now, here in this treatise, it is designated from the capacity of concentration to initiate and accomplish the affairs of sentient beings. Fascicle Forty-three states: first, dwelling in bliss in the present life, named from its fruit; second, dhyāna capable of drawing forth the virtues of the bodhisattva's samādhi; third, dhyāna that benefits sentient beings. All are identical in meaning to this, and fascicle seventy-eight is also the same.