瑜伽論記 10.270

10.270

若依般若論師，解前十數以為四種，一者、百千百百，此三名為數勝，持經之福其數極多，勝前施福故。二者、俱胝百千俱胝那庾多百千，此二名為力勝，持經之福如人身上有眾多毛，唯依一毛折為百千分，布施之福不及一分，為明持經之福有大勢力也。三者、數計算喻，此四名不相似勝，持經之福其福廣大如須彌山，持前施福比之猶如芥子，大小又云不相似也。四者、鄔波尼殺曇分者，此云因果勝，明將持經功德成就無漏因果，布施之福成有漏因果。今準此釋，菩薩戒所有功德比聲聞戒德亦爾，略無俱胝那庾多百千名為力勝也，上明受戒訖。

If relying on the commentator on the Prajñāpāramitā, he explains the former ten numbers as four kinds: First, hundred, thousand, and hundred thousand—these three are called 'superiority in number', meaning the merit of upholding the sūtra is extremely vast in number, superior to the merit of the prior generosity. Second, hundred thousand koṭis and hundred thousand koṭi-nayutas—these two are called 'superiority in power', meaning the merit of upholding the sūtra is like a person having many hairs on their body, and taking just one hair and dividing it into a hundred thousand parts, the merit of generosity does not equal even one part; this shows that the merit of upholding the sūtra has great power. Third, number, tally, calculation, and analogy—these four are called 'superiority of incomparability', meaning the merit of upholding the sūtra is vast like Mount Sumeru, and comparing the prior merit of generosity to it is like a mustard seed; they are also said to be incomparable in size. Fourth, an upaniṣad fraction: this is called 'superiority in cause and effect', explaining that the merit of upholding the sūtra brings about taintless causes and effects, whereas the merit of generosity brings about tainted causes and effects. Now following this explanation, all the merits of the bodhisattva precepts compared to the merits of the śrāvaka precepts are also like this; the omission of hundred thousand koṭi-nayutas is called 'superiority in power'. Above, the explanation of receiving the precepts is concluded.