瑜伽論記 3.44

3.44

律儀所攝業等者，別解脫律儀業，依決擇文，用信等五根及思六法為性，此取發業因等起心故六法為體。若取戒體，正取七支種子相續防非義邊假立，現行別解脫律儀現起身語一念則滅非律儀體，對法云：即七眾所受律儀，出家五眾及近事近住，由出家者，盡壽遠離惡行欲行；由近事者，盡壽離惡行不離欲行；由近住者，不能盡壽離惡行欲行，故別解脫三類建立。

Regarding ‘karma subsumed under moral restraint’ (律儀所攝業) and so forth: the karma of the prātimokṣa restraint, according to the text of the Viniścaya[saṃgrahaṇī], takes the six dharmas—the five faculties of faith and so forth, together with intention—as its nature; this takes the mind of origination (samutthāna) that initiates karma, and so these six dharmas constitute its essence. If one takes the essence of the precept itself, it is properly designated metaphorically on the side of the continuum of seeds of the seven branches preventing wrongdoing; active prātimokṣa restraint, having arisen in body and speech, perishes in a single thought-moment and is not the essence of restraint. The Abhidharma[samuccaya] states: ‘It refers to the restraint received by the seven assemblies: the five assemblies of renunciants, as well as laymen (upāsaka) and laywomen observing eight precepts (upavāsastha). Renunciants, for their entire lives, abandon evil conduct and sexual conduct; laymen, for their entire lives, abandon evil conduct but do not abandon sexual conduct; those observing eight precepts cannot abandon evil conduct and sexual conduct for their entire lives. Therefore, the prātimokṣa is established in three classes.’