瑜伽論記 22.84

22.84

前中有二，初釋句義次明攝十為三，開三為十：一者、令僧無染污；二者、令僧得安樂住者，此二各攝前九；三者、令佛聖教長時隨轉者，獨攝第十。言此中由七種隨護顯示無染污住及安樂住者，七攝二中前二，則是攝前九也。於中初一攝總句；次一攝第二、第三；次一攝第四、第五，次四各攝一；最後一句顯示聖教長時隨轉，是前七外。按四分律云：自今已去與諸比丘結戒集十句義：一、攝取於僧，二、令僧歡喜，三、令僧安樂，四、令未信者令住，五、已信者令增長，六、難調者令調順，七、慚愧者得安樂，八、斷現在有漏，九、斷未來有漏，十、正法得久住。首律師疏釋云：此明結戒之益，就中初三、利戒法體，出生眾法功德；第二、次有六利，明別行功德生善滅惡利；第三、次有一利，正明興建正法行。

In the former there are two parts: first, explaining the meaning of the phrases; next, clarifying the subsumption of the ten into three and expanding the three into ten. The first is to keep the Saṅgha free from defilement; the second is to enable the Saṅgha to dwell in comfort—these two each subsume the first nine. The third is to cause the Buddha's holy teaching to continue in operation for a long time, which solely subsumes the tenth. The statement, "Herein, by means of the seven kinds of guarding, dwelling free from defilement and dwelling in comfort are demonstrated," means that the seven subsume the first two of the three, which in turn subsume the first nine. Therein, the first one subsumes the general phrase; the next one subsumes the second and third; the next one subsumes the fourth and fifth; the next four each subsume one; and the final phrase demonstrates the holy teaching continuing in operation for a long time, which is outside the previous seven. According to the Four-Part Vinaya: "From this day forward, I establish the training rules for the monks, assembling the ten reasons: 1. to embrace the Saṅgha; 2. to bring joy to the Saṅgha; 3. to enable the Saṅgha to dwell in comfort; 4. to cause those without faith to become settled; 5. to cause those who have faith to increase [in it]; 6. to subdue those difficult to subdue; 7. to bring comfort to those who feel shame and conscience; 8. to cut off present taints; 9. to cut off future taints; 10. to cause the true Dharma to abide long." Master Shou's Vinaya commentary explains: "This clarifies the benefits of establishing the precepts. Therein, the first three concern the essence of the preceptual dharma, generating the virtues of all dharmas; second, the next six benefits clarify the virtue of individual practices, benefiting by producing good and eradicating evil; third, the final one benefit directly clarifies the enterprise of establishing the practice of the true Dharma."