大乘義章 12.68

12.68

第八門中明其資導為因之義。先辨資導。福能資助，慧能導達。資導不同，略有五種：一資導相生，唯望未起。已生之福資未起智令其得生，已起之智導未生福令其得起。二資導相成，義在同時。同時之福，資同時智，令其明淨；同時之智，導同時福，令其堅固不可破壞。三資導捨相，亦在同時。同時之福，資同時智，於空不著；同時之智，導同時福，於有不染。四資導得果，其義寬通。以寬通故，一福起時，能資已生未生智慧令近菩提；一智現時，能導已生未生之福智悉令近果。良以諸行共牽一果，故彼福智一一現時資導一切。五隨行前後以說資導。福行先生、智慧後起，以先生福資未生智令其得生，以後生智導先起福令出生死趣向涅槃。資導如是（此一門竟）。

In the eighth section, we explain the meaning of sustaining and guiding as causes. First, we distinguish sustaining and guiding: merit can sustain and assist, while wisdom can guide and convey. Sustaining and guiding differ, having briefly five kinds: 1. Sustaining and guiding mutually generating, which looks only to what has not yet arisen: merit that has already arisen sustains wisdom that has not yet arisen so that it may arise; wisdom that has already arisen guides merit that has not yet arisen so that it may arise. 2. Sustaining and guiding mutually completing, which refers to simultaneity: simultaneous merit sustains simultaneous wisdom, making it clear and pure; simultaneous wisdom guides simultaneous merit, making it firm and indestructible. 3. Sustaining and guiding the abandonment of marks, which also refers to simultaneity: simultaneous merit sustains simultaneous wisdom, so that it does not attach to emptiness; simultaneous wisdom guides simultaneous merit, so that it is not defiled by existence. 4. Sustaining and guiding the attainment of fruition, whose meaning is broad and pervasive: because it is broad and pervasive, when a single merit arises, it can sustain wisdom, both already arisen and not yet arisen, causing it to draw near to bodhi; when a single wisdom appears, it can guide both merit and wisdom, already arisen and not yet arisen, causing them all to draw near to fruition. Truly, because all practices together draw forth one fruition, when that merit or wisdom appears individually, it sustains and guides all. 5. Explaining sustaining and guiding according to the sequence of practice: the practice of merit arises first, and wisdom arises later; by means of the earlier-arisen merit one sustains the not-yet-arisen wisdom so that it may arise, and by means of the later-arisen wisdom one guides the earlier-arisen merit to transcend saṃsāra and advance toward nirvāṇa. Such are sustaining and guiding (this concludes the section).