成唯識論掌中樞要 1.122

1.122

然「依思願善、惡分限」者：此是佛身無表之別句，是餘表、無表之總句，由佛無表雖是曾得，非念念新生，以昔發願制於業思，眾生界盡，我期乃爾，以心無萎歇故；或常有，除佛已外，或皆未曾得，由願制思，不萎歇故，未遇破緣；或常相續，若遇犯捨之緣，願既萎歇更不新起，名為捨或故也。然定道無表唯依善思分限，別解脫無表全依善思願分限，不律儀無表唯依惡思願分限，處中無表通依善、惡思願分限，故今合說。

As for 'depending on the delimited scope of volition, aspiration, wholesomeness, and unwholesomeness': this is a specific phrase concerning the non-informative (avijñapti) of the Buddha's body, and a general phrase concerning the remaining informative and non-informative. For although the Buddha's non-informative is something previously attained, it is not newly produced moment by moment, because in the past he made vows to regulate the volitions of karma, thinking, 'Until the realm of sentient beings is exhausted, such will be my commitment'; and because his mind never withers or ceases; or it is constantly present. Outside of the Buddha, all others have perhaps never previously attained it; because their aspiration regulates volition so that it does not wither or cease, they have not encountered conditions for violation; or it continues perpetually. If they encounter conditions for committing offenses or relinquishment, since the aspiration has withered and ceased, it is no longer newly produced, which is called relinquishing or abandoning. However, the non-informative of meditative absorption and the path (dhyāna-samvara and anāsrava-samvara) depends solely on the scope of wholesome volition; the non-informative of prātimokṣa depends entirely on the scope of wholesome volition and aspiration; the non-informative of non-restraint (asaṃvara) depends solely on the scope of unwholesome volition and aspiration; the intermediate non-informative (naivasaṃvara-nāsaṃvara) depends generally on the scope of wholesome and unwholesome volition and aspiration; therefore, they are spoken of together here.