瑜伽師地論略纂 11.90

11.90

論云「菩薩成熟如是十支，名住律儀戒，善護律戒」等者，此下有十又字，即名十支，結前十支廣明義。　言「不顧戀過去諸欲」者，謂結前出家已，捨輪王位，所捨王位是過去故，故此不顧過去欲。　「第四、又樂遠離，不生喜足」，結前文。前文有二，以此二句尋義配之，准第十配之，第五亦爾。　「第七、又性柔和」，當結前又諸菩薩住儀戒，當察己過，不伺他非乃至饒益有情心等者，以起悲心，憐愍犯戒諸有情故，不說他非，不論己是，性柔和故，故如此也。　「第九、又不放逸」，結前五種不放逸行。　「第十、又能具足軌則、淨命」，結前覆藏自善，發露己惡等。此中有二：一、具足軌則；二、具足淨命。具足軌則者，結前發露己惡，覆藏自善等，乃至威儀寂靜。具足淨命者，結前離矯詐等一切能起邪命之法。矯詐得財，是不淨命財，今離此矯詐，名具足淨命。

The treatise states: "When a bodhisattva matures these ten factors, this is called abiding in the discipline of moral restraint, well-guarding the discipline of moral restraint..." and so forth. Below this there are ten occurrences of the word "again" (yòu), which constitute the ten factors, concluding the prior ten factors to elaborate their meaning. As for the statement "not yearning for past desires", this concludes the earlier discussion of having left home and renounced the wheel-turning king's throne; because the renounced kingship is in the past, they thus do not yearn for past desires. "Fourth, again, delighting in seclusion and not generating complacency" concludes the earlier text. The earlier text has two [points]; following the meaning one matches them with these two phrases, and one matches them according to the tenth; the fifth is also like this. "Seventh, again, being gentle in nature" corresponds to concluding the earlier "furthermore, all bodhisattvas abide in the moral restraint of discipline, should examine their own faults and not look out for the wrongs of others" up to "the mind of benefiting sentient beings" and so forth: because of giving rise to a compassionate mind and taking pity on all sentient beings who violate precepts, they do not speak of others' wrongs nor argue their own rightness, and because their nature is gentle, it is thus like this. "Ninth, again, not being heedless" concludes the earlier five kinds of heedful practice. "Tenth, again, being able to be complete in deportment and pure livelihood" concludes the earlier concealing one's own virtues, revealing one's own evils, and so forth. Here there are two: first, being complete in deportment; second, being complete in pure livelihood. Being complete in deportment concludes the earlier revealing one's own evils and concealing one's own virtues, up to serene bodily deportment. Being complete in pure livelihood concludes the earlier departure from all dharmas capable of giving rise to wrong livelihood, such as dissimulation. Obtaining wealth through dissimulation is impurely lived wealth; now departing from this dissimulation is called being complete in pure livelihood.