成唯識論述記 9.457

9.457

述曰：下答。勝行有二：初顯二種行；後明德行。辨二行中，初辨福、智行；後辨二種利行。惠為體者是智，非惠為體名福。此剋性出體，即十力、一切智是智，餘中有福。五十七，二十二根中，雖與諸文不同，且佛十力、惠根，具知根攝，唯是智；四無所畏、五根，具知根攝，通福、智。諸相、隨好、舌根及四根依處，謂身根、男根、眼根、舌根依處，合四根所攝，即唯是福。三不護，如無畏、三念住，非根攝，無貪嗔所攝，即唯福，大悲、無嗔、癡所攝。無忘失法、如力、一切種妙智亦爾，唯是智攝，永斷習氣，非根，六根所證。菩提分中，四念住、根、力、覺支、道支少分，是智；四正勤、四神足、根、力、覺支、道支少分，是福。餘唯福非智，餘應准知。由此諸功德種門總為論中應作四句，唯是智非福，謂十力、一切智、一切種妙智、無忘失法、四念住、願、智等。有唯是福非智，即諸相、隨好、三念住、大悲、四正勤、四神足等。有亦福亦智，謂四無畏、三不護等，五根、五力、七覺、八道支等。有非福非智，依事分別，或永斷習氣，無為功德等。餘差別門功德福、智，如理應思。

The Commentary states: Below is the answer. There are two kinds of superior practices: first, revealing the two kinds of practices; second, explaining the virtuous practices. In distinguishing the two practices: first, distinguishing the practices of merit and knowledge; second, distinguishing the two practices of benefit. That which takes prajñā as its essential nature is knowledge; that which does not take prajñā as its essential nature is called merit. This isolates the essential nature: that is, the ten powers and all-knowledge (sarvajñatā) are knowledge, while among the rest there is merit. In chapter fifty-seven, among the twenty-two faculties, although differing from various texts, the ten powers of a Buddha and the faculty of prajñā are subsumed under the faculty of complete knowledge and are solely knowledge; the four fearlessnesses and five faculties are subsumed under the faculty of complete knowledge and pervade both merit and knowledge. The major marks, secondary characteristics, tongue faculty, and bases of the four faculties—namely the bases of the body faculty, male faculty, eye faculty, and tongue faculty, combined and subsumed under the four faculties—are solely merit. The three non-guardings, like the fearlessnesses and the three foundations of mindfulness, are not subsumed under faculties, but are subsumed under non-greed and non-anger, hence are solely merit; great compassion is subsumed under non-anger and non-delusion. The unforgetting Dharma, like the powers and the wondrous knowledge of all aspects, is also like this, being solely subsumed under knowledge; the eternal abandonment of subtle latencies (vāsanā) is not a faculty, but realized through the six faculties. Among the factors of awakening: the four foundations of mindfulness, and portions of faculties, powers, limbs of awakening, and path-factors are knowledge; the four right exertions, the four bases of psychic power, and portions of faculties, powers, limbs of awakening, and path-factors are merit. The rest are solely merit and not knowledge; others should be understood accordingly. Therefore, in the treatise taking the categories of various virtues collectively, one should formulate four propositions: solely knowledge and not merit, namely the ten powers, all-knowledge, the wondrous knowledge of all aspects, the unforgetting Dharma, the four foundations of mindfulness, vow-knowledge, and so forth. Some are solely merit and not knowledge, namely the major marks, secondary characteristics, the three foundations of mindfulness, great compassion, the four right exertions, the four bases of psychic power, and so forth. Some are both merit and knowledge, namely the four fearlessnesses, the three non-guardings, etc., the five faculties, the five powers, the seven limbs of awakening, the eight path-factors, and so forth. Some are neither merit nor knowledge, distinguished according to circumstances, or the eternal abandonment of subtle latencies, unconditioned virtues, and so forth. Merit and knowledge in other differentiated categories of virtue should be contemplated in accordance with the principle.