瑜伽師地論略纂 13.82

13.82

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."