瑜伽論記 8.350

8.350

今解，大判文勢依如景師。然於其中亦明攝善法戒，即修十善四攝等一切善法名攝善法戒故。言於諸有情不極損惱乃至不生歡喜，於殺業中，是其果離亦名自性離。言不以刀杖手塊等惱害有情者，是其因離。十地經言：不以殺心受畜刀杖。言於諸眾生性常慈愛者，此對治離慈能治愛，上來三句是不殺業也。於所應敬特起奉迎乃至非為愚鈍者，是其不盜，由敬尊長乃至修和敬業，故離偷盜，此果離也。景云：此文身三業中，略無離邪婬也。今解，由敬尊長修和敬業故，離偷盜及邪婬也。

The present explanation states: The general outline of the text's flow follows Master Jing. However, within it, the morality of gathering wholesome dharmas is also explained, because cultivating all wholesome dharmas such as the ten wholesome [actions] and the four means of attraction is called the morality of gathering wholesome dharmas. The statement 'does not excessively harm sentient beings, up to not giving rise to joy' is, within the karma of killing, renunciation of the fruit, also called renunciation of its intrinsic nature. The statement 'not harming sentient beings with knives, staves, hands, clods, etc.' is renunciation of the cause. The Daśabhūmika Sūtra says: 'Not keeping knives or staves with a mind of killing.' The statement 'in their nature, they are constantly loving and compassionate toward all sentient beings' is renunciation by antidote, as love-and-compassion can counter hatred; the three clauses above are the karma of non-killing. 'Toward those who should be revered, specifically rising to greet them, up to not being dull-witted' is non-stealing: by revering elders and seniors up to cultivating the karma of harmonious respect, one stays away from stealing; this is renunciation of the fruit. Jing says: Within the three bodily karmas in this text, staying away from sexual misconduct is omitted. The present explanation states: Because of revering elders and seniors and cultivating the karma of harmonious respect, one stays away from stealing and sexual misconduct.