俱舍論疏 15.107

15.107

「論曰至棄先所受」，第一捨也。《正理論》云「一由受心斷壞故捨。謂先誓受，恒於某時敬禮制多及讚歎等。今作是念，後更不為，彼阿世耶從茲便息，由彼棄捨本意樂故。或復別作勢用增強，與先現行相違事業，本意樂息，無表便斷。後說雖有相違作業，然以意息故捨。與前同俱得，名為受心斷壞。」《婆沙》名意樂息，《雜心》名悕望止，名異義同。

"The Śāstra says... giving up what was previously received": this is the first abandonment. The *Nyāyānusāra* says: "First, it is abandoned because of the severance of the mind that received it. That is, having previously made a vow to always pay homage to and praise a caitya at a certain time, one now has the thought, 'I will not do so anymore hereafter.' That intention ceases from this point on, because of giving up one's original resolution (āśaya). Or again, by separately performing an activity of increased intensity that is contrary to the previous actual practice, the original resolution ceases and the unmanifest action is severed. Although the latter explanation involves a contrary activity, it is abandoned because the intention has ceased; identical with the former, both may be called the severance of the mind that received it." The *Vibhāṣā* calls it cessation of intention (āśaya-nivṛtti); the *Saṃyuktābhidharmahṛdaya* calls it cessation of aspiration; the terms differ, but the meaning is the same.