成唯識論述記 6.548

6.548

述曰：謂依諸見所受戒，說此戒為勝。順諸見戒及戒所依五蘊眷屬，執為勝及能得涅槃淨，名戒取。戒即是禁，戒性遮別，由此戒一切外道受持拔髮等無利勤苦故。除戒及眷屬外，執餘一切法勝及能為因得清淨。戒雖不執勝，但言能為因，並非戒取攝，亦《大論》五十八卷上、下五處文同此說故。問：如《對法》第一、《大論》第八二文、《顯揚》第一、《五蘊》等，皆云見取執為最勝，不言能得淨；戒取名得淨，不言是勝，與小乘等同。何故此中乃言見執、見眷屬為最勝能淨，戒執戒眷屬為勝能得淨？

The Commentary states: This refers to the precepts received based on various views; one proclaims these precepts to be superior. Accordant with the precepts of various views and the retinue of the five aggregates upon which the precepts depend, grasping them as superior and as capable of attaining the purity of nirvāṇa is called the grasping of precepts. "Precept" is prohibition; morality (śīla) and prohibition have the distinction of inherent nature and proscription; because of these precepts, all externalists undertake useless toils such as plucking out hair. Apart from precepts and their retinues, grasping all other dharmas as superior and capable of being the cause for attaining purity, or even if not grasping precepts as superior but merely stating they can be the cause, are not subsumed under the grasping of precepts; the text across five places above and below in fascicle 58 of the Great Treatise also states the same as this. Question: In texts such as the first fascicle of the Abhidharma-samuccaya, the two passages in fascicle 8 of the Great Treatise, the first fascicle of the Prakaraṇāryavācā, and the Pañcaskandhaka, all say that the grasping of views grasps them as supreme without mentioning being able to attain purity, while the grasping of precepts is called attaining purity without mentioning being supreme, which agrees with the Hīnayāna, etc. Why does this text say that the grasping of views grasps views and the retinues of views as supreme and capable of purifying, and the grasping of precepts grasps precepts and the retinues of precepts as superior and capable of attaining purity?