成唯識論了義燈 7.196

7.196

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.