瑜伽論記 14.41

14.41

景云：一、能起者，受戒方便也；二、攝受者，正受戒也，此二明受；三、防護者，精專不犯；四、還引者，犯已能悔，此二明持，下中上三通受持也。清淨一種通禪及道，定為第一，道為第二，故下云初及第二清淨力所引。羅漢不由所治勝，故勝者，無所斷故，基云：尸羅無悔等者，如顯揚第七云：成尸羅故無悔，無悔故生悅，生悅故心喜，心喜故身安，身安故受樂，受樂故心定，心定故觀如實，觀如實故起厭，起厭故離欲，離欲故解脫。解脫故自謂我證解脫我生已盡等，靜慮律儀。

Jing says: 1. That which is able to initiate refers to the preliminary means of receiving the precepts; 2. that which subsumes and receives refers to the actual reception of the precepts—these two clarify reception. 3. That which guards and protects refers to diligent dedication without violation; 4. that which brings back refers to being able to repent after violating—these two clarify upholding. The lower, middling, and higher three apply commonly to both reception and upholding. The single purity applies commonly to dhyāna and the path: concentration is the first, and the path is the second; hence it says below, “drawn by the power of the first and second purities.” That the arhat is superior not on account of the superiority of what is counteracted is because there is nothing left to sever. Ji says: Regarding “śīla without remorse, etc.”, as the seventh chapter of the Prakaraṇāryavācā says: Because śīla is accomplished, there is no remorse; because of no remorse, delight arises; because delight arises, the mind is joyful; because the mind is joyful, the body is at ease; because the body is at ease, one experiences bliss; because one experiences bliss, the mind becomes concentrated; because the mind is concentrated, one contemplates according to reality; because one contemplates according to reality, revulsion arises; because revulsion arises, one is freed from desire; because one is freed from desire, one is liberated. Because one is liberated, one knows oneself: “I have realized liberation, my rebirths are exhausted, etc.” [This refers to] the meditative restraint (dhyānasaṃvara).