瑜伽論記 14.24

14.24

下釋重忍受意，由不律儀所攝故等者，依如三藏云：初受事時但成意地不信等六，及成殺等七支方便所有種子能生後時根本業道名不善根，非是貪等名不善根後時對緣行殺盜等方漸成就處中殺等，亦可更釋，初以邪思不信等六為緣受事，發起賴耶識等殺中根本業種令其增長。爾時，則名成就根本殺等不律儀業，如生不律儀家如是隨是何人等者，類生餘家領受期願及作事等，皆名住律儀者，此人乃至已下文者謂未得對除已來，念念增長，謂從十不善業道種。次念增成二十，第三增至十乃至無邊，基云：若生不律儀家，有所了別自發期心，謂我當以此活命事等者，此當八律儀中能起律儀，餘下一一配屬。今大乘雖生不律儀家有所了別以去，自發期心方成。若不期心違父母先志我不作此事則非不律儀，律儀名軌則，故名不律儀，非是惡軌則名不律儀，則是其體名，如惡尸羅相似。今準此文勢，即初發心期作亦非不律儀攝，要重發心方成故。

Below, explaining the meaning of repeated approval and acceptance, "Because it is subsumed under non-restraint, etc.": as the Tripiṭaka Master says, when initially undertaking the task, one only accomplishes the six [afflictions] such as lack of faith on the mental stage, as well as all seeds of the preliminary steps of the seven branches such as killing; being able to generate the fundamental paths of action later, they are called unwholesome roots—it is not that covetousness and the like are called unwholesome roots; later, when confronting conditions and practicing killing, stealing, and the like, one gradually accomplishes intermediate killing and so on. It can also be further explained: initially taking wrong volition and the six such as lack of faith as conditions to undertake the task initiates and increases the fundamental karmic seeds of killing and so forth in the ālayavijñāna. At that time, it is called accomplishing the fundamental non-restraint actions of killing and so forth. Regarding "Like one born in a family of non-restraint, so it is with anyone whatsoever, etc.": by analogy, if one born in another family accepts the vow and performs the acts, all are called one who abides in [non-]restraint. Regarding the text below from "this person, up to...": this means that until one obtains the counteraction, it grows thought-moment by thought-moment; that is, from the seeds of the ten unwholesome paths of action, in the next moment they increase to twenty, in the third moment they increase to thirty, and so on up to infinity. Ji says: If born in a family of non-restraint, possessing discrimination, one generates a vowed aspiration oneself, saying "I will use this livelihood task, etc.": this corresponds to the "originating restraint" among the eight restraints, and the rest below are matched one by one. Now in Mahāyāna, even if born in a family of non-restraint, from the point of possessing discrimination onward, it is accomplished only when one generates a vowed aspiration oneself. If one does not vow, contravening the previous intention of one's parents, thinking "I will not do this task," then it is not non-restraint. Restraint means rule, hence it is called non-restraint; it is not that an evil rule is called non-restraint, but that this is its essential name, similar to evil śīla. Now, according to the drift of this text, merely initially giving rise to the mind and vowing to act is not subsumed under non-restraint; it must be repeatedly generated before it is accomplished.