俱舍論疏 15.100

15.100

論「二由得戒至勢力強故」，明第二捨。《婆沙》一百一十七開為二捨：一受別解脫律儀、二得靜慮律儀。餘二同此論，總有四緣也。此與捨別解脫不同，別解脫無得惡戒捨，受不律儀先捨戒故。入作法捨中，善法易捨，不待惡戒生，前時即捨故；惡戒難捨，至善戒生時方得捨故。

On the Śāstra's statement, "Second, through the acquisition of morality... because of its great strength": this clarifies the second abandonment. Fascicle 117 of the *Vibhāṣā* divides this into two abandonments: first, receiving the prātimokṣa-saṃvara; second, acquiring the dhyāna-saṃvara. The other two are identical with this Śāstra, making four conditions in all. This differs from abandoning the prātimokṣa: in the prātimokṣa there is no abandonment through acquiring bad morality, because when receiving non-restraint (asaṃvara), one has already abandoned the restraint beforehand. In abandonment by monastic procedure, wholesome dharmas are easily abandoned; not waiting for bad morality to arise, they are abandoned beforehand; bad morality is difficult to abandon, and is only abandoned when wholesome morality arises.