瑜伽師地論略纂 4.26

4.26

Regarding “Or karma subsumed under restraint of dhyāna, samāpatti, and abandonment-fruit”: “Dhyāna” refers to the four dhyānas of the form realm. “Samāpatti” refers to the four formless attainments. “Fruit” refers to the virtues cultivated and produced on the basis of dhyāna and the formless attainments. “Abandonment” refers to the active volition associated with dhyāna and the formless attainments, which remotely guards against the faults of transgressing precepts in the desire realm—the moral restraint of abandonment. The fruit is itself the restraint of abandonment; it is the abandonment of the fruit, its substance being the restraint born of meditative concentration. Across the three vehicles it generally applies to body and speech, and the Mahāyāna additionally includes mental karma. There is an explanation saying: abandonment is the nature-restraint of unconditioned dharmas, while fruit is the restraint born of meditative concentration. Now, in explaining karma here, since it says “abandonment-fruit” and not “fruit of abandonment,” abandonment is not unconditioned, just as wholesome dharmas were explained before. Alternatively, both fruit and abandonment are the substance of the restraint, so both are taken together. Only the initial threshold concentration has the counteragent of abandonment; in all the higher stages, it constitutes abandonment by distance. This is based on the meaning of contaminated restraint born of concentration. The Viniścayasaṃgrahaṇī states that it exists in the form realm, but here it generally applies to the formless realm as well. The Abhidharma-samuccaya establishes it solely on the basis of the form realm, and that text reconciles this itself by saying: because coarse form does not exist in the formless realm, it is omitted from establishment.