瑜伽論記 20.172

20.172

第三明轉捨緣。若有不捨如是律儀至非彼捨者，此戒一受乃至菩提。又捨因緣，略有四種乃至當知棄捨菩薩律儀者，景述三藏言：問云：前本地分中明捨菩薩戒，但有二緣。一者、退菩提心；二、起增上品。今此何故，明捨有其四緣？解云：開合為異，此中前二總是退菩提心，於中有其三品，若起上品退菩提心，所謂佛果難祈，眾生難度，長時苦行無力能行，從今已往不復能行求菩提道，起此心不待發言即便捨戒，即當此中第一緣也。所謂決定發起受相違心，若起中下品心，如前退屈，即復發言：我今捨所學處，爾時便捨，即當此中第二緣也。謂於有識大丈夫前發棄捨言：此中後二總是起增上煩惱犯而捨於戒。於中有二，犯根本四重，二犯隨順四重，前後方便，即當此中後二緣也。言他勝者，由犯四重為破戒所勝，名他勝法。泰云：受戒之心名受心，發起相違本受戒心名不同分心，即便捨戒，一心雖未決，於有識別人前發言捨戒，此亦捨戒；三、起輕徵煩惱，或總犯四重，或別犯一二，亦得捨；四、起增上總別犯四重煩惱雖未犯四重，而已捨戒。有釋：十重戒中後四名四種他勝法，前六名隨順他勝法。言若有還得清淨受心，復應還受者，不同聲聞犯如析石不可還合。

The third [section] clarifies the conditions for relinquishing [the precepts]. From 'If one does not abandon such restraint...' up to '...not his abandonment': once this morality is received, it lasts until bodhi. From 'Furthermore, the conditions for abandonment are briefly of four kinds...' up to '...one should know that one casts away the bodhisattva restraint': Jing quotes the Tripiṭaka Master's statement: "Question: Previously, in the Maulī Bhūmiḥ, when clarifying the abandonment of the bodhisattva precepts, there were only two conditions: first, regression from the bodhicitta; second, giving rise to upper-grade [afflictions]. Why does it now explain that abandonment has four conditions? Answer: The difference lies in expansion and synthesis. Here, the first two together represent regression from the bodhicitta, within which there are three grades. If one gives rise to an upper-grade regressive bodhicitta—namely, thinking that buddhahood is difficult to attain, sentient beings are difficult to deliver, and one lacks the power to practice prolonged asceticism, so that from now on one will no longer be able to practice the path seeking bodhi—giving rise to this thought relinquishes the precepts immediately without awaiting verbal declaration; this corresponds to the first condition here, namely definitively giving rise to a mind contrary to reception. If one gives rise to a medium or lower grade thought and retreats as before, and then declares in words, 'I now abandon the trainings,' then one abandons them; this corresponds to the second condition here, namely uttering words of relinquishment before an intelligent adult. Here, the latter two together represent relinquishing the precepts through committing offenses by giving rise to intensified afflictions. Within this there are two: committing the fundamental four major offenses, and committing the preparatory stages preceding or succeeding the four major offenses; these correspond to the latter two conditions here. 'Defeat' (pārājika) means that by committing the four major offenses one is vanquished by breaking the precepts, hence termed 'defeat dharmas.' Tai says: The mind that receives the precepts is called the 'receptive mind.' Giving rise to a mind contrary to the original receptive mind is called a 'discordant mind,' whereupon one immediately abandons the precepts. Even though one mind is not yet resolved, uttering words to abandon the precepts before another intelligent person also abandons the precepts. Third, giving rise to minor afflictions, either generally committing the four major offenses or specifically committing one or two, one also relinquishes them. Fourth, giving rise to intensified afflictions of generally or specifically committing the four major offenses: even though one has not yet committed the four major offenses, one has already relinquished the precepts." Another commentary says: "Among the ten major precepts, the latter four are called the four defeat dharmas, and the former six are called dharmas conforming to defeat." Regarding 'If one recovers the pure receptive mind, one should receive them again': this is unlike the Śrāvaka offenses, which are like a cracked stone that cannot be rejoined.