瑜伽論記 14.41

14.41

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).