瑜伽師地論略纂 15.95

15.95

「觀善巧十勝利」者，二解。一、謂至一合之想，第一破我常也；二、至便不誹謗，破邪見謗無；三、至已信令增，斷疑生信；四、至聖教久住，正法不沒緣；五、悟緣起理至非作者，無實性，破作者等我；六、慧根廣大乃至緣生差別；七、乃至緣生差別，當善住念；八、乃至一境之性；九、乃至令聖慧根當得生起；十、至隨證漏盡。又解：一、除我執，一合之想等；二、有法住故，便不誹謗；三、自無疑惑；四、善答他問；五、令他信；六、令教久住；下四，即四又字：是故十也。

Regarding 'the ten excellent benefits of contemplation skillfulness', there are two explanations. First: Up to 'the notion of a composite whole', the first refutes the self as permanent. Up to 'and thus not slandering', it refutes the erroneous view of nihilistic slander. Up to 'causing those already with faith to increase it', it cuts off doubt and produces faith. Up to 'the holy teachings abiding long', it is the condition for the true Dharma not disappearing. 'Awakening to the principle of dependent origination' up to 'not an agent, lacking real intrinsic nature', it refutes an agent-self and the like. 'The prajñā faculty being vast' down to 'the distinctions of dependently arisen phenomena'. Down to 'the distinctions of dependently arisen phenomena, one should well abide in mindfulness'. Down to 'singleness of object'. Down to 'causing the holy prajñā faculty to arise'. Up to 'attaining the exhaustion of taints in due course'. Another explanation: 1. Removing self-grasping, the notion of a composite whole, etc.; 2. because phenomena abide, not slandering; 3. being personally free from doubt; 4. answering others' questions well; 5. causing others to have faith; 6. causing the teachings to abide long; the four below correspond to the four occurrences of the word 'moreover'; thus there are ten.