俱舍論記 15.52

15.52

「一由意樂至捨學處故」者，釋由故捨。謂由故作法捨律儀。本由故心受得，今捨還由故心捨彼。就中有三：一者由意樂不欣戒故、二對有解人相領會故、三發有表業違受表故。具三方成捨學處故，隨有所闕，捨即不成。故《正理》三十九云「一由故捨。謂於律儀，由阿世耶不懷忻慕，為捨學處對有解人，發起相違表業差別，非但由起捨學處心，如得律儀心無能故。又在夢中，捨不成故。非但由起表業差別，忿、癲、狂等捨不成故。非但由二，對傍生等起心發表，捨不成故。

Regarding the passage "First, through intention... abandoning the training precepts": this explains abandonment by intention. That is, abandoning restraint through the intentional performance of a rite. Originally obtained through an intentional mind, its abandonment now also comes about through an intentional mind abandoning it. Within this there are three factors: first, by an intention not delighting in morality; second, facing an understanding person with mutual comprehension; third, producing manifest karma that contradicts the manifest karma of undertaking. Only when these three are complete is the abandonment of the training precepts accomplished; if any one of them is lacking, the abandonment is not accomplished. Thus the Nyāyānusāra, fascicle 39, states: "First, abandonment by intention. That is, regarding the restraint, through an intention (āśaya) not harboring longing, in order to abandon the training precepts, one produces a distinct contrary manifest karma facing an understanding person. It is not accomplished merely by generating the mind to abandon the training precepts, just as the mind alone has no efficacy when obtaining restraint. Moreover, in a dream, abandonment is not accomplished. It is not accomplished merely by generating distinct manifest karma, as during anger, madness, delirium, and so forth, abandonment is not accomplished. It is not accomplished merely by the two, as when directing the mind to produce manifestation facing an animal and so forth, abandonment is not accomplished."