成唯識論了義燈 7.196

7.196

《論》：「二、攝善法戒」等。本釋云：「以有為、無為無漏善法為體。」西明云：「修有為善，證即能證無為功德，而非無為為戒體性。又言十勝行，明非無為。」《要集》云：「此三淨戒皆用思願現、種。」今謂：本釋意少有別。若據剋性，即正三業；若據相從所修所證，通為、無為，如似相應、眷屬出體。又諸論等據所修戒，此兼所證故。然所修證或通因果，因名所修，果名所證，即七大中證得大攝。《攝論》亦云：「攝善法戒能令證得力、無畏等。」此意：因果皆欲修證，名為攝善。雖然，所證亦通無為。

Regarding the treatise's statement, "Second, the precept of embracing wholesome dharmas," etc.: The original commentary says: "It takes conditioned and unconditioned anāsrava wholesome dharmas as its essence." Ximing says: "Cultivating conditioned wholesomeness, when realizing, one is able to realize unconditioned merits, but the unconditioned is not the essence of the precepts. Furthermore, speaking of ten supreme practices makes it clear that it is not unconditioned." The Yaoji says: "These three pure precepts all employ the manifest and seed [forms] of volition and aspiration." I now say: The intention of the original commentary differs slightly. In terms of strict essential nature, it is properly the three karmas; in terms of what is cultivated and realized by association, it extends to the conditioned and unconditioned, like defining the essence through associated and attendant [dharmas]. Furthermore, the various treatises refer to the precepts that are cultivated, while here it also includes what is realized. However, what is cultivated and realized may extend to cause and fruit: the cause is called that which is cultivated, and the fruit is called that which is realized; this is subsumed under the greatness of realization among the seven greatnesses. The Mahāyānasaṃgraha also says: "The precept of embracing wholesome dharmas enables one to realize the powers, fearlessnesses, and so forth." This means: wishing to cultivate and realize both cause and fruit is called embracing wholesomeness. Even so, what is realized also extends to the unconditioned.