成唯識論了義燈 7.195

7.195

《論》：「此十修」者，《攝論》第七說有五修：一、現起加行修；二、勝解修；三、作意修；四、方便善巧修；五、成所作事修。云四如前釋。一、現起加行修，即是發起勉勵加行；二、勝解修，與《雜集論》勝解作意同；三、作意修，即《雜集論》後三作意；四、方便善巧修，《攝論》無別解，即七最勝中方便善巧最勝；五、成所作事修，即《雜集論》依止自在修。《攝論》云：「謂諸如來任運佛事，無有休息，於其圓滿波羅蜜多復更修習六到彼岸。」《雜集論》云：依止自在，即如次三身，身、行、說三皆得自在，雖得自在，猶修不息故。二論開合互有不同，各據一義。《雜集》無《攝論》現起加行，《攝論》無《雜集》依止任持。《攝論》開《雜集論》四作意中初勝解作意，略無任持，以為所憑、所修二差別。教是所憑，餘三正修，所以別開。《雜集》以作意故，合彼勝解，別明任持必由因力方能修行，故別明之。或彼加行此任持中後二所攝，即舉後二影顯前二。《雜集》別明意樂，《攝論》即作意所攝。《攝論》顯諸勝行皆具六種意樂，故不別明。《雜集》約總、別不同別明意樂，並不相違。又六意樂二論少別。《攝論》云：一、廣大；二、長時；三、歡喜；四、荷恩；五；大志樂；六、純善。《雜集》云：一、無厭足；二、廣大；第三名同；四、名恩德；五、名無染；六、善好　名不同者。《釋論》以殑伽沙等珍物施一有情，殑伽沙等身、命皆能惠捨，名為廣大；此即就境及所行事名為廣大。即此長時捨於珍、命亦不為足，名無厭足。以長時能捨，亦名廣大。二論互舉，《攝論》以經多劫捨身、命、財，一一如來一一有情悉皆供養，而無厭足，名為長時。《雜集》據雖多時設得成滿，猶行不息，名為廣大。廣大、長時義一名異，如七大性，長時、廣大俱名為大。《雜集》據不自求來世滿果，化他令得非為愛見，但無癡等起，名為無染。《攝論》約令他相續捨三惡道，得勝異熟，不為自身，名大志樂。純善、善好名義相似。西明云「《攝論》五修，如次即此論五修」者，准前所列，名義同、異，不得如次。彼判有謬。

Regarding the treatise's statement, "These ten cultivations": The seventh chapter of the Mahāyānasaṃgraha explains five kinds of cultivation: (1) cultivation of manifest application; (2) cultivation of resolute faith; (3) cultivation of attention; (4) cultivation of skillful means; and (5) cultivation of the accomplishment of duties. It says that the [first] four are as explained previously: (1) Cultivation of manifest application is initiating diligent application. (2) Cultivation of resolute faith is the same as the attention of resolute faith in the Abhidharmasamuccayavyākhyā. (3) Cultivation of attention refers to the latter three attentions in the Abhidharmasamuccayavyākhyā. (4) Cultivation of skillful means has no separate explanation in the Mahāyānasaṃgraha; it is the supremacy of skillful means among the seven supremacies. (5) Cultivation of the accomplishment of duties is the cultivation based on mastery in the Abhidharmasamuccayavyākhyā. The Mahāyānasaṃgraha says: "That is to say, the effortless Buddha-activities of all Tathāgatas are without cessation; having perfected the pāramitās, they again cultivate the six perfections." The Abhidharmasamuccayavyākhyā says: "Mastery based on reliance" refers sequentially to the three bodies, wherein body, action, and speech all attain mastery; although having attained mastery, because they still cultivate without resting. The two treatises differ in their expansions and combinations, each based on a particular perspective. The Samuccaya lacks the manifest application of the Mahāyānasaṃgraha, while the Mahāyānasaṃgraha lacks the sustaining reliance of the Samuccaya. The Mahāyānasaṃgraha opens up the first, resolute faith attention, among the four attentions of the Samuccayavyākhyā, and omits sustaining reliance, treating them as two distinctions: that which is relied upon and that which is cultivated. The teaching is that which is relied upon, and the remaining three are the primary cultivation; hence it is opened separately. The Samuccaya, because of attention, combines that resolute faith, and separately clarifies sustaining reliance, because cultivation can only occur through causal power; therefore, it explains it separately. Or perhaps that application is subsumed within the latter two of this sustaining reliance, which means citing the latter two to implicitly reveal the former two. The Samuccaya separately clarifies intention, whereas in the Mahāyānasaṃgraha it is subsumed under attention. The Mahāyānasaṃgraha shows that all supreme practices possess the six kinds of intention, and thus does not clarify them separately. The Samuccaya treats intention separately according to the difference between general and specific; they do not contradict each other. Furthermore, the two treatises differ slightly regarding the six intentions. The Mahāyānasaṃgraha states: (1) vast; (2) long-lasting; (3) joyful; (4) gratitude; (5) great aspirational joy; (6) pure goodness. The Samuccaya states: (1) insatiable; (2) vast; the third name is the same; (4) named beneficent virtue; (5) named non-defiled; (6) wholesome and good. As for the differences in names: The Commentary [to the Mahāyānasaṃgraha] takes giving precious things equal to the sands of the Ganges to a single sentient being, and being able to give away bodies and lives equal to the sands of the Ganges, as "vast"; this is designated "vast" in terms of the object and the deeds performed. Long-term giving of precious goods and life without feeling satisfied is called "insatiable". Because of being able to give for a long time, it is also named "vast". The two treatises cite them interchangeably. The Mahāyānasaṃgraha takes giving away body, life, and wealth throughout many kalpas, making offerings to every single Tathāgata and every single sentient being without satiety, as "long-lasting". The Samuccaya is based on still practicing without resting even if accomplishment is attained over a long time, and names it "vast". "Vast" and "long-lasting" have one meaning under different names, just as among the seven greatnesses, long-lasting and vast are both named "great". The Samuccaya takes not seeking one's own fulfilled result in future lives, transforming others so they attain it without clinging or views, and merely arising free from delusion and so forth, as "non-defiled". The Mahāyānasaṃgraha explains causing others' mental continuum to abandon the three evil destinies and attain superior vipāka, not for oneself, as "great aspirational joy". "Pure goodness" and "wholesome and good" are similar in name and meaning. When Ximing says, "The five cultivations of the Mahāyānasaṃgraha correspond sequentially to the five cultivations of this treatise," according to the listing above, with the identities and differences in names and meanings, they cannot correspond sequentially. His determination is mistaken.