成唯識論演祕 7.483

7.483

按無性釋云：「若以前六波羅密多所集善根共諸有情，為欲饒益諸有情故，不捨有情，當知即是不捨生死。苦以此善迴求無上正等菩提，為證佛菩提故，當知即是希求涅槃。」《疏》引略也，當依此知。又《對法》十四有四善巧：一、成就有情善巧，謂四攝法，由攝受彼令處善巧；二、圓滿佛法善巧，謂惠波羅密；三、速證通惠善巧，謂日夜六時發露諸惡，隨喜功德，勸請諸佛迴向善根；四、道無斷善巧，謂無住涅槃。由此數數究竟無斷，周遍十方一切世界，隨所應化示現一切佛菩薩行。

According to Asabhāva's commentary: 'If, by sharing with all sentient beings the wholesome roots collected through the former six perfections, one does not abandon sentient beings in order to benefit them, it should be known that this is precisely not abandoning saṃsāra. If, by dedicating these wholesome [roots], one seeks unsurpassed, complete awakening in order to realize the awakening of a Buddha, it should be known that this is precisely seeking nirvāṇa.' The Commentary cited this in brief; one should understand it according to this. Furthermore, the Abhidharmasamuccaya-bhāṣya, Fascicle 14, states that there are four kinds of skillfulness: first, skillfulness in bringing sentient beings to fruition, meaning the four means of gathering, whereby gathering them causes them to abide in skillfulness; second, skillfulness in perfecting the Buddha-dharmas, meaning the perfection of wisdom; third, skillfulness in quickly realizing supernormal discernment, meaning confessing all evils, rejoicing in merits, requesting the buddhas, and dedicating wholesome roots in the six periods of day and night; fourth, skillfulness in the uninterruptedness of the path, meaning non-abiding nirvāṇa. Because of this, it is continuously and ultimately uninterrupted, pervading all worlds in the ten directions, manifesting all practices of buddhas and bodhisattvas according to those who are to be transformed.