瑜伽師地論略纂 7.113

7.113

第二、「又毘鉢舍那支」已下，釋依善友修三學慧成熟中，初標、後釋。　標中，謂最初起修慧，必依善友之所攝受；二、依奢摩他之所攝受；三、依尸羅圓滿之所攝受。初起修慧故，不說由修慧之所攝受；或初起聞慧故，不說由慧之所攝受，未有現行方便慧故。若後起慧，理亦由慧之所攝受。　次別釋中，唯解依善友及依尸羅之所攝受，不釋依定之所攝受，前止成熟即是此故。　「善友攝受」者，由善友攝受，為說法時，於所說法所知境中，由有慧故，有覺了欲。「　尸羅攝受」者，由攝受尸羅，他有三根隨舉罪等，由有此慧故，堪忍譏論。

Second, from “furthermore, the factor of vipaśyanā” onwards, in explaining the maturation of wisdom in cultivating the three trainings relying on spiritual friends, first it indicates and then explains. In indicating, it states that initially generating the wisdom of cultivation must rely on being gathered in by a spiritual friend; second, relying on being gathered in by śamatha; third, relying on being gathered in by the perfection of śīla. Because it is the initial generation of the wisdom of cultivation, it does not speak of being gathered in by the wisdom of cultivation; or because it is the initial generation of the wisdom of hearing, it does not speak of being gathered in by wisdom, since active expedient wisdom does not yet exist. If it is wisdom generated subsequently, in principle it is also gathered in by wisdom. Next, in the specific explanation, it only explains being gathered in relying on spiritual friends and relying on śīla, but does not explain being gathered in relying on concentration, because the previous maturation of śamatha is precisely this. “Gathered in by spiritual friends” means that through being gathered in by spiritual friends, when they preach the Dharma, toward the Dharma preached and the objects of knowledge, because of having wisdom, one has the desire to comprehend. “Gathered in by śīla” means that through taking up śīla, when others raise offenses according to the three grounds and so forth, because of having this wisdom, one can endure reproach and argument.