瑜伽論記 14.92

14.92

下明近住三緣捨戒，補闕云：日出已後者，限勢週故捨，但據極少時分為論，理實亦有乃至多年略無斷善，及二形生捨，亦可斷善必由多時數起方便，一日一夜中間時沒無斷善捨，在家二形許受近住，故無二形生捨。基云：亦無犯重，非畢竟離非梵行故。又云三藏言準上百行中有一日乃至一年，故知近住戒亦得多時期心廣故，若爾，如比丘戒期心至多生當即相續，期根勢分不至多法故，若經一月等但是處中善律儀非是律儀，百行之中何妨攝處中善，又五戒誓唯一月成律儀戒，但是處中故，此中略無不律儀戒捨緣。基云：有四緣捨：一、捨業故；二、受戒故；三、命終故；四、得定故。有義：二形生時亦捨。有義：二形生時不捨，後為緣也。

Below, the three conditions for relinquishing the fasting-day precepts are explained. Buque says: 'After sunrise' means that they are relinquished because the designated timeframe has run its course; this is discussed only in terms of the minimal period, but in reality there are also cases lasting even for many years. It omits the relinquishment through severing wholesome roots and the arising of dual physical characteristics; or it may be that severing wholesome roots must necessarily occur over a long time with repeatedly arisen expedients, whereas in the interim period of a single day and night, the time elapses without relinquishment through severing wholesome roots; and household persons with dual physical characteristics are permitted to receive the fasting-day precepts, hence there is no relinquishment through the arising of dual physical characteristics. Ji says: There is also no committing a grave transgression, because it is not an absolute departure from non-chaste conduct. He also says: The Tripiṭaka Master said that following the Hundred Practices above, in which there is [a duration from] one day up to one year, we know that the fasting-day precepts may also last for a long period because the initial intention is extensive; if so, then like the bhikṣu precepts where the intended mind extends to many rebirths and should immediately continue, the force of the intended faculty does not extend to many dharmas; if it lasts for a month or the like, it is merely intermediate wholesome discipline, not the formal monastic discipline; how could intermediate wholesome [qualities] not be included within the Hundred Practices? Moreover, the five-precept vow for only one month constitutes the discipline precepts, yet it is merely intermediate; therefore, the conditions for relinquishing undisciplined conduct (asaṃvara) are omitted here. Ji says: There are four conditions for relinquishment: first, relinquishing the karma; second, receiving the precepts; third, the end of life; fourth, attaining absorption. There is an opinion: they are also relinquished when dual physical characteristics arise. There is an opinion: they are not relinquished when dual physical characteristics arise; the latter is the [proper] condition.