瑜伽論記 23.147

23.147

就第二對中，言於現法中不善防護身語意業而住者，彼先造作惡業，亦令增長乃至令其雜染者，別解脫戒善身語業，是其所防。下問答辨防不防義，謂如有一乃至猶故發起者，先造惡業，中間受戒，誓能遠離，復起不正作意，還染前善，名不能防。又於諸善身語意業已下，明善無作業與惡并行。無有差別乃至於現法中，不證涅槃，彼雖如是防護已下，明於現在暫不作惡，以不斷種子故，隨眠所縛，於後身中還起雜染。若防護身語意業而住者，有此差別者，別相在下，尋文可知。

Regarding the second pair, the words “abiding in the present life without well guarding the actions of body, speech, and mind, having previously performed evil karma and also causing it to accumulate, up to causing it to become defiled”: the wholesome bodily and vocal karmas of the prātimokṣa precepts are what is to be guarded. The questions and answers below distinguish the meaning of guarding and not guarding. Namely, “just as some… up to… still give rise to [it]”: having previously performed evil karma, one later receives the precepts in between, vowing to be able to stay far from it, but again gives rise to incorrect attention, returning to defile the previous goodness; this is called being unable to guard. Further, the words from “and with respect to wholesome bodily, vocal, and mental actions” onward clarify that non-informative wholesome action proceeds together with evil without distinction, “up to… in the present life, does not realize nirvāṇa.” The words from “Although they guard thus” onward clarify that in the present they temporarily do not perform evil, yet because they do not sever the seeds, being bound by the latencies (anuśaya), in subsequent lives they again give rise to defilement. The words “If one abides guarding the actions of body, speech, and mind, there is this distinction”: the specific characteristics are below and can be known by examining the text.