成唯識論演祕 7.531

7.531

釋曰：離非法貪亦離過也，餘之五度各亦有三，義意易知，《論》指不作。又云。能令諸根永寂靜故。能起清淨諸善趣故。能為清淨所依處故。說名為戒。隨其次第護諸根門。往善趣因涅槃所依。遠離一切忿勢灰故。遠離不捨怨害心故。顯發損者常安隱故。說名為忍。怨害心者。謂起報怨心。不捨者。謂不棄此心。能壞怨心名為損者。顯此無畏故名顯發損者常安隱。故損害生長作用相應故名精進。損害作用相應者。謂前二正斷。以能損害不善法故。生長作用相應者。謂後二正斷。以能生長諸善法故。能持能息能靜能調。又能引發故名靜慮。能持者。謂於境繫心。能息者。謂息諸散亂。能靜者。謂令心寂靜。能調者。謂制伏諸纏。能引發者。謂能引發自在作用。施惠兩文如疏已引。其施中云。能捨施等者。捨謂棄捨。除斷之義。為由施故能斷施人當來貧苦。復由施故能除受人現生遺乏逼迫熱惱。又惠度者。彼論釋云。他所發者。謂從他言音所生。及如理作意相應。惠內證者。謂出世間惠。種別者謂出世間後所得惠。得寂靜者。謂修道中治煩惱惠。勝德者。謂能引發勝功德惠。

The explanation says: Freedom from unlawful craving is also freedom from faults. Each of the remaining five pāramitās also has three aspects; their meaning is easy to understand, so the Treatise refers to them without formulating them. It also says: Because it can make the senses eternally quiescent, because it can give rise to pure good destinies, and because it can serve as a pure basis, it is called morality; these correspond in sequence to guarding the sense doors, being the cause for going to good destinies, and being the basis for nirvāṇa. Because it is free from all the ashes of the momentum of anger, because it is free from the mind of bearing grudges and hostility, and because it manifests the constant peacefulness of the damager, it is called patience. 'Mind of grudges and hostility' means giving rise to a mind of retaliating against enmity; 'not abandoning' means not relinquishing this mind. Being able to break the hostile mind is called 'the damager'; revealing this fearlessness is called 'manifesting the constant peacefulness of the damager'. Being conjoined with the functions of destroying and cultivating is called vigor. 'Conjoined with the function of destroying' refers to the first two correct abandonments, because they can destroy unwholesome dharmas. 'Conjoined with the function of cultivating' refers to the latter two correct abandonments, because they can cultivate all wholesome dharmas. Being able to hold, being able to cease, being able to quiet, being able to tame, and also being able to induce is called meditative concentration. 'Being able to hold' means binding the mind to the object; 'being able to cease' means ceasing all distractions; 'being able to quiet' means making the mind quiescent; 'being able to tame' means subduing all entanglements; 'being able to induce' means being able to induce sovereign functions. The two passages on giving and wisdom are as already cited in the Commentary. Where it says in giving, 'being able to relinquish and give' and so forth: 'relinquishing' means abandoning, having the sense of eliminating and severing; it is because through giving one can sever the future poverty and suffering of the giver, and also through giving one can eliminate the present deprivation, distress, and burning afflictions of the recipient. Furthermore, regarding the wisdom pāramitā, that treatise explains: 'Aroused by others' means born from the words and sounds of others and conjoined with proper mental orientation. 'Wisdom realizing internally' refers to supramundane wisdom. 'Distinct varieties' refers to the wisdom attained subsequent to the supramundane. 'Attaining quiescence' refers to the wisdom that counteracts afflictions on the path of cultivation. 'Superior virtues' refers to the wisdom that can induce superior virtues.