瑜伽論記 10.286

10.286

第四明二緣捨菩薩戒，下決擇說，四緣捨戒，開合不同，至彼當釋。景云：下五十三明五緣於苾芻戒，此中何故菩薩無善根斷捨，一、形沒二、形生捨。解云：菩薩戒從方便善發，斷善前方便時已失方便善即失菩薩戒，不為正斷善時方捨故無斷善捨，菩薩本性純善惡業輕微故無二形生，捨犯重捨者，即當起上纏犯他勝處，捨所學處即當退菩提願菩薩戒，無命終捨，以經生不失故。

Fourth, explaining the two conditions for abandoning the bodhisattva precepts. Below, the Viniścayasaṃgrahaṇī explains four conditions for abandoning precepts; the division and combination differ, which will be explained when we arrive there. Jing says: Below, fascicle fifty-three explains five conditions with respect to bhikṣu precepts; why is it that here a bodhisattva does not have abandonment through severing wholesome roots, or abandonment through (1) the loss of gender and (2) the change of gender? The explanation is: bodhisattva precepts arise from expedient wholesome states; when the preliminary expedients prior to severing wholesome roots occur, one has already lost expedient goodness and thus already lost the bodhisattva precepts, not waiting until the actual severing of wholesome roots to abandon them, so there is no abandonment through severing wholesome roots. A bodhisattva's fundamental nature is purely wholesome and unwholesome karma is slight, so dual gender does not arise. Abandonment through committing a major offense corresponds to giving rise to a superior entanglement and committing a defeat; abandonment of the training precepts corresponds to retrogressing from the bodhi vow. The bodhisattva precepts are not abandoned at death, because they are not lost across lifetimes.