瑜伽論記 10.201

10.201

第九五支不放逸行中。三、於現在正所違犯如法悔除者，據大三世現在違犯尋即悔除。四、先於後時當所違犯發起猛利自誓欲樂等乃至結云先時所作不放逸者，測述遠師云：如所應行者作善法，如所應住止善法也，如是如是行乃至令無所犯者，是專心護，又釋云：如如所應者牒前持法，如如所應住者牒前受法，此明所依法，如是行住等正辨持戒行，基云：此中意謂，如有一前身於未來所有犯處自誓不犯，於所應行皆誓之，過去發願後身所有善法行之惡皆息之，是於中意，五若諸菩薩即以如是先時所作不放逸行為所依止乃至不起毀犯等者，景云：次前即取三際不放逸前如理作意為第四所受禁戒，今此第五，即由三際不放逸前如理作意為依，生於彼三際不放逸行俱行如理作意為第五，測云：此五中前三是悔過行，後之二種是防非行，悔過墮三世故有三異，防非過未故有二別。

In the ninth, the five branches of heedful conduct: (3) regarding present actual transgressions, repenting and eliminating them in accordance with Dharma—this is based on the great three times, where a present transgression is immediately repented and eliminated; (4) previously generating fierce self-vows, desires, and delights regarding future prospective transgressions, etc., up to concluding with 'heedfulness done previously'—Ce recounts Master Yuan's view: ''As one ought to practice' means performing good dharmas; 'as one ought to abide' means desisting in good dharmas; 'practicing thus... up to causing there to be no transgression' is single-minded guarding.' Another interpretation says: ''Just as one ought' reprises the previous dharmas of upholding; 'just as one ought to abide' reprises the previous dharmas of receiving; this clarifies the dharmas relied upon; 'practicing and abiding thus', etc., strictly analyzes the conduct of upholding the precepts.' Ji says: 'The meaning here is that just as there is one whose former life made a self-vow not to transgress in any future places of transgression, vowing concerning all that ought to be practiced; having made vows in the past, all good dharmas possessed in later lives are practiced, and evil is brought to rest; this is the meaning therein.' (5) 'If bodhisattvas rely upon such heedful conduct done previously... up to not giving rise to violations', etc.—Jing says: 'Immediately prior, taking the correct mental application before the heedfulness of the three time periods as the fourth, the received prohibitive precepts; now this fifth precisely relies on the correct mental application prior to heedfulness across the three time periods, producing the correct mental application that operates together with that heedful conduct of the three time periods as the fifth.' Ce says: 'Among these five, the first three are conduct of repenting faults, and the latter two are conduct of preventing misdeeds. Repenting faults pertains to the three times, so there are three distinctions; preventing misdeeds pertains to the past and future, so there are two distinctions.'