成唯識論述記 10.60

10.60

述曰：律儀戒是善任持；攝善法戒是菩提任持，是彼因故；饒益有情戒是大悲任持。律者，法律；儀者，儀式。無性云：於不善能遠離、防護、受持，故名律儀；此即是戒，故名律儀戒。世親、無性皆言律儀戒是依持戒，為顯建立其餘二戒，是故安住律儀戒者能建立攝善法戒，集諸佛法後，得益有情無罪利益相。七眾戒是初體，一切佛法是第二戒，濟諸有情是第三戒。七十八云：轉捨不善戒，轉生善戒，轉生利生戒，義亦同此。

The Commentary states: The morality of discipline is the sustainment of wholesomeness; the morality of gathering wholesome phenomena is the sustainment of bodhi, being its cause; the morality of benefiting sentient beings is the sustainment of great compassion. "Lü" means law; "yi" means ceremonies. Asvabhāva says: Being able to stay away from, protect against, and observe with respect to the unwholesome is called discipline (saṃvara); this is itself morality, hence called the morality of discipline. Both Vasubandhu and Asvabhāva state that the morality of discipline is the morality of foundational support, serving to establish the other two moralities; therefore, one abiding in the morality of discipline can establish the morality of gathering wholesome phenomena, and having accumulated all Buddha-dharmas, later attains the characteristics of blameless benefit that aids sentient beings. The morality of the seven assemblies is the substance of the first; all Buddha-dharmas are the second morality; and saving sentient beings is the third morality. Fascicle seventy-eight [of the Yogācārabhūmi] says: Morality that turns away from and abandons the unwholesome, morality that generates the wholesome, and morality that generates benefit for sentient beings—the meaning is also the same as this.