勸發菩提心集 3.82

3.82

第六差別者，各有六義：一自性、一因、三果、四業、五相應、六品類。自性者，由以己物施諸受者故。施因者，由無貪善根與思俱生故。施果者，由財及身成就故。身成就故者，即攝命等五：謂得命、得色、得力、得樂、得辨。施業者，自他二攝，滿足及大菩提。滿足施相應者，由具足住不慳人心中故。品類者，法財無畏故。自性者，由住具戒乃至受學諸學足故。因者，滅是涅槃，為求涅槃度諸有邊受行戒故。果者，善道及不悔等，次第至心住，因戒得故。業者有三，一能持，任持一切功德如大地故。二能靜，息一切煩惱故。三者無畏，由不能起一切怖憎等諸罪緣起。相應者，由一切時身口意業皆行善行故。品類者，謂二得一受，得即波羅提木叉二法，得即定道戒（餘煩不述。更檢文）。

Sixth, concerning the distinctions, each has six aspects: first, svabhāva; second, cause; third, fruit; fourth, function; fifth, conjunction; sixth, varieties. The svabhāva [of giving] is because one gives one's own belongings to recipients. The cause of giving is because the wholesome root of non-greed arises together with intention. The fruit of giving is because one accomplishes wealth and the physical body. "Accomplishing the physical body" encompasses the five such as lifespan: namely, obtaining lifespan, obtaining physical appearance, obtaining strength, obtaining happiness, and obtaining eloquence. The function of giving is the dual gathering of self and other, fulfillment, and great bodhi. Being conjoined with giving in fulfillment is because it abides fully in the minds of non-stingy persons. Its varieties are Dharma, wealth, and fearlessness. The svabhāva [of morality] is due to abiding in complete morality up to receiving and training in all bases of training. The cause is: cessation is nirvāṇa, and one receives and practices morality in order to seek nirvāṇa and cross over the limits of existence. The fruit is the wholesome destinies, non-regret, and so forth, successively reaching mental stability, because they are obtained due to morality. Its function has three aspects: first, being able to sustain, upholding all qualities like the great earth; second, being able to pacify, because it calms all afflictions; third, fearlessness, because one cannot give rise to all conditions for transgressions such as fear and aversion. Conjunction is because the actions of body, speech, and mind at all times carry out wholesome practices. Varieties means two acquisitions and one reception: acquisition refers to the two dharmas of the prātimokṣa; acquisition refers to the morality born of meditation and the path (the rest is tedious and not stated; inspect the text further).