瑜伽論記 14.38

14.38

次三十行約時辨別，後四即自行勸他讚其行體慶悅行人。所生福量當知爾者，從前百行生百福也。基云：言一分等，此同經部受一二戒時亦發戒，不律儀等亦爾，誓受一時亦名不律儀，若不誓直而行殺者但名處中，別受別時總名有十，此中問，如全分離等此與少時等何別，而言有百戒至盡壽十，與自受教他何異？解：意所緣趣求別故，然此中有三位，初三位約事，次三位約時，後四位約人，然就後中第三自語分為二故。

Next, the thirty practices are distinguished according to time; the last four are practicing oneself, exhorting others, praising the essence of that practice, and rejoicing in the practitioner. “The measure of merit generated should be known to be likewise”: from the preceding one hundred practices, one hundred merits are generated. Ji says: Regarding “one portion, etc.”, this is the same as the Sautrāntikas, where upon receiving one or two precepts, the precepts are also generated. Bad restraint and the like are also like this: vowing to receive for one time is also called bad restraint; if one directly practices killing without a vow, it is merely called intermediate. Receiving distinctively at distinct times is collectively called having ten. Here one asks: What is the difference between full renunciation, etc., and a short time, etc., such that it is said there are one hundred precepts up to the ten for one's whole life? And how does receiving oneself differ from instructing others? Explanation: Because the objects and aspirations of the mind differ. However, herein are three positions: the first three positions concern the matter, the next three positions concern time, and the last four positions concern the person; but regarding the third in the last group, one's own speech is divided into two.