瑜伽論記 14.28

14.28

Next, distinguishing the essential nature: Jing says: Here, when the six dharmas such as wrong vow are directly present, they are taken as the undertaking; being able to receive the karmic seeds of the paths of action in the fundamental consciousness, they are called capable of initiating those actions. In the Abhidharma, there are four conditions for relinquishing; now in Mahāyāna, throughout the texts one only sees conditions for relinquishing wholesome precepts, and has not seen a text for relinquishing evil restraint; in terms of principle there are three conditions, excluding the arising of both sexual characteristics. Bei says: The ten unwholesome paths of action, the three unwholesome roots, and the six such as lack of faith are the essence of evil precepts; the text is brief and does not differentiate them. He also says: In intermediate action there are two: first, undertaking manifest and non-manifest, which is undertaking action and initiating action; second, accompanying manifest and non-manifest, which is active manifestation arisen from seeds. Ji says: Strictly defining the essential nature, it is merely nominally established upon the seeds of evil volition. Here, taking what is contrary to the five faculties as predominant, it speaks of lack of faith and the like; in reality, ten dharmas always operate together, up to wrong desire, wrong resolve, etc. This volition is precisely the volition capable of initiating action, like the second, originating restraint, among the eight restraints below. The above concerns non-restraint. A single period of mental commitment constitutes its time of completion: meaning that until it is relinquished, the seven branches continuously increase. The time of relinquishment refers to four occasions: receiving precepts, end of life, obtaining concentration, and the arising of both sexual characteristics. Now in Mahāyāna, even without receiving precepts, the ritual of vowing to relinquish is also called relinquishment; hence there are five occasions. Therefore the treatise says: "Up to the point where this volition is not relinquished, it is called non-restraint," which makes it clear that relinquishing the mental action of volition also relinquishes non-restraint.