瑜伽論記 9.418

9.418

降伏者乃至不起毀犯故者，基云：此中意深防自過，方能見他下中上犯戒時，起諫誨起訶罰起驅擯，如其次第，當處見下中二品犯戒起諫誨訶罰時者前，被諫誨等人及彼時餘類同學人皆得利益安樂，以止彼過故是利益，以還攝受故是安樂，若驅擯一種現逐却已還復攝令彼及餘人皆利益安樂，以止惡攝受故，若逐却已不重攝受，但令餘人見彼造過被逐，後自防護不起犯戒而得利益安樂，若所擯者不得利益及與安樂，是此中意，上品中有可攝受者義非一切，上品犯皆可攝受，如造五逆等不可攝受者，以菩薩為義一切皆攝。有師釋云：擯中，有二：一、重攝受，俱謂家被擯等；二、不重攝，謂滅擯等。有釋：此言驅擯但滅擯。於中，有重攝受者，謂學悔人，不重攝受者，不學悔人也。今勘第四十卷，訶責治罰驅擯各有三品，其驅擯中若有下中品過摧時驅擯後還攝受，有上品過盡壽擯不還攝，此明菩薩戒法故，何最約聲聞戒法以釋義耶？

Regarding 'subduing... up to preventing transgressions from arising', Ji says: The intention here is to guard deeply against one's own faults, so that only then can one, upon seeing another commit lower, middling, or superior transgressions of the precepts, initiate admonition and instruction, initiate censure and punishment, or initiate expulsion, respectively. When, upon seeing the lower and middling grades of precept violations on the spot, one initiates admonition, instruction, censure, and punishment, those who are admonished and instructed, as well as their fellow students of that time, all obtain benefit and comfort. Because their faults are halted, it is a benefit; because they are gathered back in, it is comfort. In the single case of expulsion: after having presently expelled them, if one brings them back and gathers them in, this causes both them and others to attain benefit and comfort, due to stopping evil and gathering them in. If, having expelled them, one does not re-gather them, this merely causes others, upon seeing that person commit a fault and be expelled, to subsequently guard themselves so as not to commit transgressions, thereby obtaining benefit and comfort; but the one who is expelled does not obtain benefit or comfort. This is the intention here. Among the superior grade, there are those who can be gathered in; this does not mean all superior transgressions can be gathered in, such as those who commit the five inexpiable offenses and the like, who cannot be gathered in. However, when taking the bodhisattva perspective, all are gathered in. One master explains: In expulsion there are two types: first, re-gathering in, which refers to being expelled together from the community, etc.; second, not re-gathering in, which refers to complete expulsion (utkṣepaṇīya), etc. Another explains: The term 'expulsion' here refers only to complete expulsion. Within it, those who are re-gathered in are those who study repentance; those who are not re-gathered in are those who do not study repentance. Now checking the fortieth fascicle, censure, punishment, and expulsion each have three grades. Within expulsion, if there is a lower or middling fault, one expels them temporarily and later gathers them back; if there is a superior fault, one expels them for life and does not gather them back. Since this clarifies the bodhisattva precept rules, why would one exclusively use the śrāvaka precept rules to interpret its meaning?