瑜伽論記 23.257

23.257

第四解一切種律儀，於中初開七章，後次第解釋律儀非律儀，如文可解；次解軟中上品世間律儀。景師云：上品世間中，獲得四種作意者，攝七作意為四，謂功用作意等，此得未至定及八根本定中作意。九相心住者，謂令住安樂。復觀等至所依別故，十種差別者，第一門也；時分別故，多百差別，第二門也；初門十種別者，初有尋等三攝地法盡，第二三受俱行亦攝地盡，第三退等四分亦攝定盡，以門別故來，更無別法。當知此中前二律儀思擇，力攝者下中二品，後一修習力攝者上品，達師云：軟中上世間者，根戒別解脫戒定共戒等，有下中上故，是有漏故曰世間也，此中約聞思慧地中，根戒及別解脫戒以辨初軟中二品戒也。約修慧地以辨上品戒，即是禪律儀也。後既成熟已下明有學無漏戒，彼即修習已下，明無學無漏戒。

The fourth [section] explains discipline of all kinds. Therein, it first sets out seven chapters, and subsequently explains discipline and non-discipline in sequence, which can be understood from the text. Next, it explains the soft, medium, and superior grades of worldly discipline. Master Jing says: Within the superior grade of the worldly, 'attaining four kinds of mental engagement' subsumes the seven mental engagements into four, namely mental engagement with effort and so forth; this attains mental engagement in the threshold concentration and the eight fundamental absorptions. 'Nine aspects of mental abiding' refers to causing the mind to abide peacefully and happily. 'Further observing the distinctions of the bases of meditative attainments, ten kinds of distinctions' is the first door. 'Due to distinctions of time, many hundreds of distinctions' is the second door. The ten kinds of distinctions in the first door: first, the three starting with 'with investigation', which fully encompass the factors of the stages; second, conjunction with the three feelings, which also fully encompasses the stages; third, the four divisions starting with 'deterioration', which also fully encompasses the absorptions. Because they come under different doors, there are no other separate phenomena. One should know that here, the former two disciplines are subsumed by the power of deliberation, which are the lower and medium grades; the latter one is subsumed by the power of cultivation, which is the superior grade. Master Da says: 'Soft, medium, and superior worldly': because the sense-restraint morality, prātimokṣa morality, and concentration-concomitant morality, etc., have lower, medium, and superior [grades], and because they are tainted, they are called worldly. Here, with reference to the stages of wisdom arisen from hearing and reflection, the sense-restraint morality and prātimokṣa morality are used to distinguish the initial soft and medium grades of morality. With reference to the stage of wisdom arisen from cultivation, the superior grade of morality is distinguished, which is the meditative discipline. 'Afterwards, having matured' downward clarifies the taintless morality of the learner; 'that very cultivation' downward clarifies the taintless morality of the non-learner.