瑜伽論記 3.45

3.45

Regarding "or karma subsumed under restraint through the abandonment that is the fruition of dhyāna and equipoisal attainments": Ji says: "Dhyāna" refers to the four dhyānas of the form realm; "equipoisal attainments" refers to the four formless realms; "fruition" refers to the virtues cultivated and produced based on dhyāna and the formless [attainments]; "abandonment" refers to the restraint of abandonment that is conjoined with dhyāna and the formless [attainments], wherein present volition remotely guards against all faults of violating precepts in the desire realm. "Fruition" then means the abandonment that is the result of the restraint of abandonment; as for its substance, it is restraint born of meditative concentration, which in the three vehicles commonly includes physical and vocal [actions], and in the Mahāyāna additionally includes mental karma. There is an explanation that "abandonment" is the precept of the unconditioned nature, while "fruition" is the restraint born of meditative concentration. Now, this explanation of karma says "fruition and abandonment" rather than "fruition of abandonment," so abandonment is not the unconditioned, as was previously explained regarding the wholesome. Alternatively, both fruition and abandonment are the substance of the precept, so both are taken together; only the initial proximate [stage] possesses an antidote of abandonment, while in the higher stages it constitutes remote abandonment—this is according to the meaning of contaminated precepts born of meditative concentration. The *Viniścayasaṃgrahaṇī* says: it exists only in the form realm; both the present text and the text of the third division state that it extends to the formless realm. The *Abhidharmasamuccaya* establishes it solely based on the form realm. That text itself resolves this by saying: because gross form does not exist in the formless realm, it is omitted and not established. Master Tai says: The restraint generated with the four dhyānas and four formless [attainments] as cause is called fruition; it is therefore the restraint of dhyāna and the formless [attainments]. It is also named the precept of abandonment, because the fruit of meditative concentration serves as an expedient means for abandoning afflictions, not directly abandoning afflictions because it is contaminated. Regarding "karma subsumed under taintless restraint": this refers to the nature of abandonment obtained by one who sees the truths through the power of the taintless—namely, the restraint concurrent with the path. All these are based on precepts that stop wrongdoing and block offenses, which is wholesome cessation; ordinary acts such as bowing to the Buddha or chanting sūtras are called wholesome performance. Master Tai says: The prātimokṣa manifest precept is also nominally established on seeds differently [from unmanifest precept]; the unmanifest is explained solely on the basis of seeds because of continuum; whereas the unmanifest of the path and meditative concentration exists or does not exist according to the mind, hence it is nominally established based on the present manifest activity. If so, when emerging from meditative concentration, is it possessed or not? Master Bei says: Although the past and future do not exist, it is theoretically said to be accomplished; what fault is there in this? However, because it is not a continuum, it is nominally established solely on the basis of present manifest activity. Master Tai says: It is established based on both the manifest and the seeds; non-restraint is also established from the perspective of the unwholesome seeds of the seven classes of karma forming a continuum that blocks what is wholesome.