瑜伽論記 7.248

7.248

第四番明惡不善法緣於過未，由分別力非境界力若未生令不生已生令斷名策勵，若緣現在由分別力及境界力未生令不生已生永斷發勤精進。基公釋云：唯由分別力生非境界力者，謂於住時思惟過去等者，謂不行於境界無境界行，但緣過未故名為住。亦分別力境界力者，即行於境界名行也。若不善法境力生時必有分別故，無此偏句，分別即心而生不善等者是初偏句，即緣過未生第二俱句，現在境起與前第一翻解，策勵精進同。

The fourth round explains that evil and unwholesome phenomena take past and future as objects through the power of discrimination and not through the power of the objective sphere; if one prevents what has not arisen from arising and cuts off what has already arisen, it is called “exerting effort.” If they take the present as an object through the power of discrimination and the power of the objective sphere, and one prevents what has not arisen from arising and forever cuts off what has already arisen, it is “putting forth energetic striving.” Master Ji explains: Arising solely by the power of discrimination and not by the power of the objective sphere refers to reflecting on the past and so forth when abiding: this means not engaging in an objective sphere and having no engagement with an objective sphere, but merely taking the past and future as objects; hence it is called “abiding.” Also, by the power of discrimination and the power of the objective sphere means engaging in the objective sphere, which is called “engagement.” If an unwholesome phenomenon arises through the power of the objective sphere, it necessarily entails discrimination, so there is no one-sided clause [of only the object]; when discrimination, namely the mind itself, gives rise to the unwholesome and so forth, this is the first one-sided clause, which corresponds to taking the past and future as objects and giving rise [to evil]; the second is the clause where both are present, where the present object arises, which is identical with the explanation in the first round above of exerting effort and striving.