瑜伽論記 14.368

14.368

次明眼耳所行通有三性。一、加行思者，謂遠欲起此事思。二、決定，必作此事之思。三、等起，即因等起，隣近剎那起心。今隨成善惡必依等起思，是上品思故隨此性，不依加行思及決定是下中品。又前二品通見道思，見道思為極遠加行方能發業，此第二上品思是修道。若剎那等起思亦有依此，如入無心定時得受戒故，此中由三思發故，色聲成善惡表，此據表善惡非體是善惡也。餘香味等非此三思發，所以不成善惡性。

Next, it explains that the objects traversed by eye and ear universally have the three natures. First, preparatory volition (prayoga-cetanā), which means the remote volition wishing to initiate this matter. Second, determinative volition, which is the volition that will definitely perform this matter. Third, co-arising volition, which is the causal co-arising volition, the mind arising in the immediately adjacent moment. Now, following the accomplishment of good or evil, it definitely relies on co-arising volition, which is a superior volition and thus conforms to this nature; it does not rely on preparatory volition or determinative volition, which are inferior and middling. Furthermore, the former two grades apply to the volition of the path of seeing; only with the volition of the path of seeing serving as an extremely remote preparation can it initiate karma. This second, superior volition belongs to the path of cultivation. As for the momentary co-arising volition, it also has reliance on this, just as one is able to receive the precepts when entering the mindless absorption. Here, because it is initiated by the three volitions, form and sound constitute the manifestation (vijñapti) of good and evil; this is based on their manifesting good and evil, not that their substance is itself good or evil. Other odors, tastes, and the like are not initiated by these three volitions, and therefore do not constitute the nature of good or evil.