瑜伽師地論略纂 13.82

13.82

論云「復次，若有生不律儀家，有所了別，自發期心，謂我當以此活命」等者，此當八律儀中能起律儀，餘下一一配屬。今大乘雖生不律儀家，有所了別以去，自發期心方成；若不期心，違父母先志，我不作此事，即非不律儀。律儀名軌則，不軌則故，名不律儀，非是惡軌則名不律儀。即是其體名，如惡尸羅相似。今准此文勢，即初發心期作，亦非不律儀攝，要熏發心方成故。今解：前為加行道已成，然未決定尚輕，是下品；後熏發心，是中品，即無間道；後若作此事已，成上品，別作發無依。然准論云，雖成身語無表，但意三不善根攝故，由意成身語七支無表故。論云但成廣大諸不善根，復若行事已，即發表無表。此意所發無表，不屬身語，但論云不言成就身語無表，但云成就不善根故。後八事已，即屬身語所取。又唯成意不善根，即名不律儀，非成七色業道。復作事時成，亦名不律儀，不同薩婆多名處中業道。　「當知非福運運增長」者，此亦剎那剎那七支倍增，故名運運增長。

Regarding the treatise's statement, "Furthermore, if one is born into a family of non-restraint (asaṃvara), has discernment, and initiates a resolve of one's own, thinking, 'I shall make my living by this,'" and so forth: this corresponds to that which can generate restraint among the eight restraints; the remainder below are correlated one by one. In the present Mahāyāna, even if one is born into a family of non-restraint, only from when one has discernment onward and initiates a resolve of one's own is it established. If one does not form that resolve, contrary to the original intention of one's parents, thinking, "I will not do this thing," then it is not non-restraint. Restraint means rule or proper conduct (saṃvara); because it is improper conduct, it is called non-restraint (asaṃvara)—it is not that an evil rule is called non-restraint. That is to say, it is the name of its substance, similar to bad morality (duḥśīla). Now, according to the drift of this text, the initial arousal of the mind resolving to do it is also not yet subsumed under non-restraint, for it is established only when the mind is perfumed and aroused. The present explanation is: the previous stage is the preparatory path (prayoga-mārga), which is already accomplished, but because it is not yet definitive it is still slight, being of the inferior grade; the subsequent perfuming and arousing of the mind is the middling grade, which is the path of immediate succession (ānantarya-mārga); subsequently, if one has carried out this action, it becomes of the superior grade, and another action generates [non-restraint] without dependence. However, according to the treatise, although one accomplishes non-intimation of body and speech, it is subsumed merely under the three unwholesome roots of the mind, because the seven non-intimations of body and speech are accomplished by way of the mind. The treatise says that one only accomplishes vast unwholesome roots; furthermore, if one has carried out the activity, it then manifests intimation and non-intimation. The non-intimation generated by this mind does not belong to body and speech, because the treatise does not say that one accomplishes non-intimation of body and speech, but only that one accomplishes unwholesome roots. After the eight activities, it then belongs to what is apprehended by body and speech. Furthermore, merely accomplishing the unwholesome roots of the mind is called non-restraint, not accomplishing the seven material paths of action. When one additionally performs the activity, it is accomplished and is also called non-restraint, unlike the Sarvāstivādin designation of it as an intermediate path of action. Regarding "One should know that non-merit continuously increases": this also means that moment by moment the seven factors redouble, and hence it is called "continuously increases."