瑜伽論記 12.7

12.7

十意樂中前九自利後一利生，即由如是十種意樂成上品，故等已下，第二明自體淨。於中初明住體；二、於此住中下，明住相總有五句，初兩句明律儀戒，次有一句明攝善法戒，後有二句攝有情戒。言於此住中性戒具足者，初地雖無故犯猶有誤犯，今於二地故誤並無故具足，是為一句；二、極小邪惡犯戒尚無，況中上品即離種毀戒垢；三、又於十種圓滿業道、顯現等者，謂能去十惡業道故十善業道圓滿自性顯現，如是性戒具足，能以妙慧於世間染不染諸業現行異熟等流果及出世諸業等流皆如實了知；四、明自斷惡修善復勸他行，五明等觀眾生愍其受苦，第一義苦是其行苦。

Among the ten intentions, the first nine are for one's own benefit and the last one is for the benefit of sentient beings; from 'due to such ten intentions becoming of superior grade...' onward is, secondly, to elucidate self-nature purification. Therein, first it clarifies the essence of the stage; second, from 'in this stage...' onward, it clarifies the marks of the stage, having five clauses in total: the first two clauses clarify the moral discipline of restraint; the next clause clarifies the moral discipline of gathering wholesome qualities; the last two clauses clarify the moral discipline of gathering sentient beings. In the phrase 'in this stage, moral discipline by nature is complete': although in the first stage there were no intentional transgressions, there were still accidental transgressions; now in the second stage, both intentional and accidental [transgressions] are absent, and thus it is complete—this is the first clause. Second, even the slightest evil moral transgressions are absent, not to mention medium or superior ones, meaning that one is free from the defilement of various violations of moral discipline. Third, 'furthermore, in the ten paths of wholesome action, manifestation...', means that because one can abandon the ten unwholesome paths of karma, the self-nature of the ten wholesome paths of karma manifests fully; having such complete natural moral discipline, through exquisite wisdom one truly knows all worldly afflicted and non-afflicted actions as current activities, ripening results, and causally concordant results, as well as the causally concordant results of all supramundane actions. Fourth, it clarifies personally severing evil and cultivating good, and furthermore exhorting others to practice them. Fifth, it clarifies regarding sentient beings impartially and having compassion for their experiencing suffering; ultimate suffering is the suffering of conditioned existence.