成唯識論演祕 7.517

7.517

按《對法》云，由施串習捨施內外，不顧身命，棄大寶藏，受持禁戒。由護戒故，他所毀罵終不反報，遂能堪忍。以能堪忍寒、熱等苦，加行不息，發勤精進。精進方便，證究竟果，成滿靜慮。靜慮滿已，證得出世究竟大惠。復次前前後後所持，由具尸羅施得清淨；由行布施攝益有情；由具尸羅不為惱害；由忍力故，戒得清淨；由能忍受他不饒益，終不毀犯所學處故；由精進故，忍得清淨；由勇猛力，久處生死不以為難，能受眾生違逆等苦；由靜慮故，精進清淨；由喜、樂俱，能勤修習一切善法無休息故；由具惠故，靜慮清淨。若由無量門數數觀諸法，能證內寂靜，增長三摩地。《瑜伽》、《攝論》與《對法論》初復次同，故不引也。

According to the Abhidharmasamuccaya-bhāṣya: Through the repeated habituation of giving, relinquishing and giving what is internal and external, not caring for body or life, and abandoning great treasuries of jewels, one takes up and maintains the prohibitive precepts. Through guarding the precepts, when reviled and rebuked by others one never retaliates, and thus is able to be patient. Because of being able to endure the suffering of cold, heat, and the like, one's preparatory application is unceasing, and one arouses diligent vigor. By means of vigor, one realizes the ultimate fruit and completely fulfills meditative concentration. Meditative concentration having been fulfilled, one realizes and attains ultimate great supramundane wisdom. Furthermore, each preceding one is maintained by each succeeding one: through possessing śīla, giving becomes pure; through practicing giving, one gathers and benefits sentient beings; through possessing śīla, one does not cause harm; through the power of patience, morality becomes pure; through being able to endure injuries from others, one never violates the training rules; through vigor, patience becomes pure; through the power of valor, abiding long in saṃsāra is not considered difficult, and one can endure the sufferings of sentient beings' opposition and defiance; through meditative concentration, vigor becomes pure; through being conjoined with joy and bliss, one can diligently cultivate all wholesome dharmas without rest; through possessing wisdom, meditative concentration becomes pure. If through countless approaches one repeatedly contemplates all dharmas, one can realize internal tranquil calm and increase samādhi. The Yogācārabhūmi and the Mahāyānasaṃgraha are identical to the first 'furthermore' in the Abhidharmasamuccaya-bhāṣya, and therefore are not cited.