俱舍論疏 15.109

15.109

論「三由作業至後更不作」，第三緣也。《正理論》云「三由作業斷壞故捨。謂雖不捨根本受心，然更不為所受作業，唯除忘念而不作者。以此無表期加行生，絕加行時無表便捨。」解云：不捨根本受心者，不言我從今去不復作所受作業。至時不作，爾時捨也，如不捨戒而不能持。處中易捨，與戒不同，若捨受心及不作業，皆捨無表。有人於中問答似不得意。

The Śāstra says: "Third, by termination of activity: [even without giving up the intention, if one resolves,] 'From now on I will no longer do it.'" This is the third condition. The Nyāyānusāra states: "Third, abandonment occurs through the termination of activity. That is to say, although one does not abandon the root mind of undertaking, one nevertheless no longer performs the undertaken activity, except when one fails to do it merely out of forgetfulness. Because this non-revelation arises dependent on preparatory effort, when the preparatory effort ceases, the non-revelation is abandoned." Explaining this: not abandoning the root mind of undertaking means that one does not say, "From now on I will never again perform the undertaken activity." When the time comes and one does not perform it, at that time it is abandoned, just as when one does not renounce the precepts yet cannot uphold them. The intermediate [non-revelation] is easy to abandon, unlike the [formal] precepts: whether one renounces the mind of undertaking or ceases the activity, in both cases one abandons the non-revelation. Some commentators’ questions and answers on this appear not to grasp the meaning.