俱舍論疏 14.113

14.113

論「經部師說至阿世耶故」，述經部宗。經部說：如善律儀無別實物名為無表也。但於現思上差別防惡功能，所熏習種子功能，假立無表。此不律儀亦應非實。即欲造惡不善意樂相應意思，熏身、語七差別功能熏成種子，假名惡戒。由此熏習七思種子，後時善心雖起，名為成就不律儀者，以不捨此惡意樂故。惡意樂者，如意樂一生以殺自活，中間雖行施等起其善業，此殺意樂而不息也。阿世耶，此云意樂。《攝大乘論》以欲及勝解為意樂體，亦是思願，願體亦同。

The treatise says: "The Sautrāntika masters say ... because of the āśaya." Explaining the Sautrāntika tenet. The Sautrāntikas say: just as wholesome restraint has no distinct real entity called non-informative action, but rather a distinct capacity to guard against evil residing in present volition, a capacity of seeds perfumed by it, which is nominally designated as non-informative action—likewise this non-restraint should also be non-real. That is, a mental volition associated with an unwholesome intention to commit evil perfumes the seven distinct capacities of body and speech, perfuming them into seeds, which are nominally termed evil precepts. Due to this perfuming of the seeds of the seven volitions, when a wholesome mind arises at a later time, one is still said to possess non-restraint because one has not abandoned this evil intention. As for an evil intention: for instance, one's intention is to sustain one's life by killing; in the interval, even if one practices giving and so forth, generating wholesome karma, this intention to kill does not cease. Āśaya here translates as "intention" (yìlè). The Mahāyānasaṃgraha takes desire and resolve (adhimokṣa) as the substance of intention; it is also volition and aspiration, the substance of aspiration being identical.