瑜伽論記 14.28

14.28

次辨體性，景云：此中邪願等六法正現前時以為受，能受本識業道種子，名能發彼業。毘曇中有四緣捨，今大乘處處但見捨善戒緣，未見捨惡律儀文，以理則有三緣，除二形生。備云：十惡業道三不善根不信等六是惡戒體，文略不辨。又云：處中有二：一、受表無表，即受業發業；二、隨表無表，即由種現行。基云：剋性出體，唯是惡思種子上假立，今取翻五根增者故言不信等，其實常當十法俱轉乃至邪欲邪勝等，此思即能起業思，如下八律儀中，第二能起律儀也，上來不律儀。一期心即成時節，謂未捨已來七支七支運運增長，捨時節，謂受戒命終得定二形生四時。今大乘雖不受戒誓捨作法亦名為捨，故五時也。故論云乃至此思未捨已來名不律儀者，明知捨思意業亦捨不律。

Next, distinguishing the essential nature: Jing says: Here, when the six dharmas such as wrong vow are directly present, they are taken as the undertaking; being able to receive the karmic seeds of the paths of action in the fundamental consciousness, they are called capable of initiating those actions. In the Abhidharma, there are four conditions for relinquishing; now in Mahāyāna, throughout the texts one only sees conditions for relinquishing wholesome precepts, and has not seen a text for relinquishing evil restraint; in terms of principle there are three conditions, excluding the arising of both sexual characteristics. Bei says: The ten unwholesome paths of action, the three unwholesome roots, and the six such as lack of faith are the essence of evil precepts; the text is brief and does not differentiate them. He also says: In intermediate action there are two: first, undertaking manifest and non-manifest, which is undertaking action and initiating action; second, accompanying manifest and non-manifest, which is active manifestation arisen from seeds. Ji says: Strictly defining the essential nature, it is merely nominally established upon the seeds of evil volition. Here, taking what is contrary to the five faculties as predominant, it speaks of lack of faith and the like; in reality, ten dharmas always operate together, up to wrong desire, wrong resolve, etc. This volition is precisely the volition capable of initiating action, like the second, originating restraint, among the eight restraints below. The above concerns non-restraint. A single period of mental commitment constitutes its time of completion: meaning that until it is relinquished, the seven branches continuously increase. The time of relinquishment refers to four occasions: receiving precepts, end of life, obtaining concentration, and the arising of both sexual characteristics. Now in Mahāyāna, even without receiving precepts, the ritual of vowing to relinquish is also called relinquishment; hence there are five occasions. Therefore the treatise says: "Up to the point where this volition is not relinquished, it is called non-restraint," which makes it clear that relinquishing the mental action of volition also relinquishes non-restraint.