成唯識論述記 10.64

10.64

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.