Details of Karma 6: Specifics of Nonrevealing Forms According to Vaibhashika

Types of Nonrevealing Forms

Vasubandhu states in A Treasure House of Special Topics of Knowledge, Put in Verses (IV.13) (Gretil ed., Derge Tengyur vol. 104, 11A):

Nonrevealing (forms) are to be known as being of three types: a vowed restraint (a vow), an avowed non-restraint (a negative vow) and what is other (than those two). A vow (includes) what is called a pratimoksha (vow), (plus a vow) that arises from mental constancy and likewise an untainted (vow). 
(Skt.) avijñaptistridhā jñeyā saṃvarāsaṃvaretarā / saṃvaraḥ prātimokṣākhyo dhyānajo 'nāsravastathā // 
(Tib.) / rnam rig min rnam gsum shes bya/ /sdom dang sdom pa min dang gzhan/ /sdom pa so sor thar zhes bya/ /de bzhin zag med bsam gtan skyes/ 

Vasubandhu elaborates in his Autocommentary to “A Treasure House of Special Topics of Knowledge” (Gretil ed. 205.13-15, Derge Tengyur vol. 140, 176A):

Nonrevealing (forms) are to be known as being of three types: a vowed restraint (a vow), an avowed non-restraint (a negative vow) and what is other (than those two). What is other than those (first) two is neither a vowed restraint nor an avowed non-restraint. A vowed restraint is a blockage, restraining a stream of bad ethical self-discipline.
(Skt.) avijñaptistridhā jñeyā saṃvarāsaṃvaretarā / saṃvaraścāsaṃvaraśca / tābhyāṃ cetaro naivasaṃvaro nāsaṃvaraḥ / dauḥśīlyaprasarasya saṃvaraṇaṃ saṃrodhaḥ saṃvaraḥ /
(Tib.) sdom dang sdom pa min dang gzhan/ /sdom pa dang sdom pa ma yin pa dang de dag las gzhan pa sdom pa yang ma yin/ sdom pa ma yin pa yang ma yin pa ste/ 'chal pa'i tshul khrims kyi rgyu(d) sdom zhing 'gogs pas na sdom pa'o/ 

Chim Jampeyang, in A Commentary to “A Treasure House (of Special Topics of Knowledge)”: A Filigree of Abhidharma (Sera Je Library ed. 307-308), explains:

A vowed restraint (a vow) is an abstention from harming others and its foundation and a restraint and blockage of bad ethical self-discipline. An avowed non-restraint (negative vow) is to (vow to) continually engage in harming (others) and its foundation. Partially or sometimes abstaining from harming (others) and the foundation for harming (them) or partially or sometimes engaging (in that) is neither a vowed restraint nor an avowed non-restraint, but something intermediate (an intermediate restraint). This, too, has both a revealing form and a nonrevealing form. 
That which abides with continuity in accord with the force of harm and benefit from each is the nonrevealing (form), such as the seven bases for the positive force (merit) that comes from the material object (offered) and so on, as mentioned before, and killing based on a promise, “Every year, I shall slaughter a sheep, and so on, as the ‘field’ (for the slaughtering).” Regarding this, “harm” refers to the seven destructive actions of body and speech and “its foundation” refers to the three (destructive actions) of mind. Or “harm” refers to naturally uncommendable actions (rang-bzhin-gyi kha-na ma-tho-ba, Skt. prakṛtisāvadyam) and “its foundation” refers to proscribed (uncommendable actions) (bcas-pa’i kha-na ma-tho-ba, Skt. prajñaptisāvadyam).

(Tib.) gzhan-la gnod-pa gzhi-dang bcas-pa spong-zhing ‘chal-ba’i tshul-khrims-kyi rgyun sdom-zhing ‘gog-pas-na sdom-pa-dang/ gnod-pa gzhi-dang bcas-pa-la  rgyun-du zhugs-pa’i ni sdom-pa min-pa-dang/ gnod-pa’am gnod-pa’i gzhi dag phyogs-re spong-ba’am phyogs-re-la ‘jug-na sdom-pa-dang sdom-min gnyis-las gzhan-pa’i bar-ma yin-no/ ‘di-la-ang rig-byed-dang rig-byed ma-yin-pa gnyis-ka yod-do/ gnod-pa-dang phan-pa’i stobs-re-la rgyun-dang ldan-par gnas-pa-ni rig-byed ma-yin-pa ste sngar-smos-pa’i rdzas-las byung-ba’i bsod-nams-kyi gzhi bdun-la-sogs-pa-dang/ lo re-re’i zhing lug-la sogs-pa ‘di bsad-do-zhes dam-bcas nas gsod-pa ltar-bu’o/ de-la gnod-pa-ni lus-ngag-gi mi-dge-ba-bdun dang gzhi-ni yid-kyi gsum-mam/ yang-na gnod-pa rang-bzhin dang gzhi bcas-pa’i kha-na ma-tho-ba’o/

Earlier in his work (Sera Je Library ed. 297-298), Chim Jampeyang quotes Jinaputra Yashomitra, who in turn quotes an unnamed sutra as the source of the seven bases for the positive force (merit) that comes from the material object (offered). Jinaputra Yashomitra, in The Clarified Meaning, An Explanatory Commentary on (Vasubandhu’s) “Treasure House of Special Topics of Knowledge” (Gretil ed., Derge Tengyur vol. 105, 8B-9A), quotes:

O Chunda, there are seven material objects that are items (which, when offered, bring about) the production of positive karmic potential having great results, (all the way) up until (that potential becomes) one that is extremely extensive. The positive potential of a son of a good family or daughter of a good family, having confident belief, who has become endowed (with this potential), is positive karmic potential that has simply been continuously accruing and simply increasing whether (they have been) moving or sitting, sleeping or being awake. 
What are the seven? (1) Here, O Chunda, a son of a good family or daughter of a good family, having confident belief, offers a grove to a monastic community of monks of the four directions. This, O Chunda, is the first material object that is an item (which, when offered, brings about) the production of positive karmic potential having a great result, (all the way) up until (that potential becomes) one that is extremely extensive. The positive potential of the son of a good family or daughter of a good family, who has become endowed with it, has been simply increasing (over time).
(2) Further, next, O Chunda, is a son of a good family or daughter of a good family, having confident belief, (who) erects a monastery in just that grove. That is the second material object that is an item (which, when offered, brings about) the production of positive karmic potential having a great result, to the extent of (how much) the karmic potential has increased. 
(3) Further, next, O Chunda, is a son of a good family or daughter of a good family, having confident belief, (who) offers in that monastery a bed, a seat (or) likewise, gives a teaching platform, a cushion, a blanket, (or) a four-cornered pillow. That, O Chunda, is the third material object that is an item (which, when offered, brings about) the production of positive karmic potential like the previous ones. 
(4) Further, next, O Chunda, is a son of a good family or daughter of a good family, having confident belief, (who) in that monastery invites (the monks) for a suitable offering of steady alms. That, O Chunda, is the fourth material object that is an item (which, when offered, brings about) the production of positive karmic potential with a great result like the previous ones. 
(5) Further, next, O Chunda, is a son of a good family or daughter of a good family, having confident belief, (who) gives charity to a stranger or traveler. That, O Chunda, is the fifth material object that is an item (which, when offered, brings about) the production of positive karmic potential like the previous ones. 
(6) Further, next, O Chunda, is a son of a good family or daughter of a good family, having confident belief, (who) gives charity to a sick person or someone caring for the sick. That, O Chunda, is the sixth material object that is an item (which, when offered, brings about) the production of positive karmic potential like the previous ones. 
(7) Further, next, O Chunda, is a son of a good family or daughter of a good family, having confident belief, (who), in cold and likewise rainy places that have become cold or rainy or windy or drenched, offers food or gruel or rice water served to the monastic community and their own excellent garments to keep their bodies dry and protect against rain for being able to enjoy living comfortably (in the rainy season). That, O Chunda, is the seventh material object that is an item (which, when offered, brings about) the production of positive karmic potential with a great result.     
(Skt.) saptemāni cundaupadhikāni puṇyakriyāvastūni mahāphalāni yāvan mahāvaistārikāṇi. samanvāgatasya śrāddhasya kulaputrasya vā kuladuhitur vā carato vā tiṣṭhato vā svapato vā jāgrato vā satatasamitam abhivardhata eva puṇyam upajāyata eva puṇyaṃ. katamāni sapta. iha cunda śrāddhaḥ kulaputro vā kuladuhitā vā cāturdiśāya bhikṣusaṃghāyārāmaṃ pratipādayati. idaṃ cunda prathamam aupadhikaṃ puṇyakriyāvastu mahāphalaṃ yāvan mahāvaistārikaṃ. yena samanvāgatasya kulaputrasya vā kuladuhitur vā vistareṇa yāvad upajāyata eva puṇyaṃ. punar aparaṃ cunda śrāddhaḥ kulaputro vā kuladuhitā vā tasminn evārāme vihāraṃ pratiṣṭhāpayati. idaṃ dvitīyam aupadhikaṃ puṇyakriyāvastu mahāphalaṃ yāvad upajāyata eva puṇyaṃ. punar aparaṃ cunda śrāddhaḥ kulaputro vā kuladuhitā vā tasminn eva vihāre śayanāsanaṃ prayacchati. tadyathā. mañcaṃ pīṭhaṃ bṛṣīṃ koccavaṃ bimbopadhānaṃ caturaśrakaṃ dadāti. idaṃ cunda tṛtīyam aupadhikaṃ puṇyakriyāvastu pūrvavat. punar aparaṃ cunda śrāddhaḥ kulaputro kuladuhitā vā tasminn eva vihāre dhruvabhikṣāṃ prajñāpayaty anukūlayajñām. idaṃ cunda caturtham aupadhikaṃ puṇyakriyāvastu mahāphalaṃ pūrvavat. punar aparaṃ cunda śrāddhaḥ kulaputro vā kuladuhitā vā āgantukāya gamikāya vā dānaṃ dadāti. idaṃ cunda paṃcamam aupadhikaṃ puṇyakriyāvastu pūrvavat. punar aparaṃ cunda śrāddhaḥ kulaputro vā kuladuhitā vā glānāya glānopasthāyakāya vā dānaṃ dadāti. idaṃ. ṣaṣṭham aupadhikaṃ puṇyakriyāvastu pūrvavat. punar aparaṃ cunda śrāddhaḥ kulaputro vā kuladuhitā vā yās tā bhavanti śītalikā vā vaddalikā vā vātalikā vā varṣalikā vā. tadrūpāsu śītalikāsu yāvad varṣalikāsu bhaktāni vā tarpaṇāni vā yavāgūpānāni vā tāni saṃghāyābhinirhṛtyānuprayacchati. idam āryā asmākam anārdragātrāḥ anabhivṛṣṭacīvarāḥ paribhujya sukhaṃ sparśaṃ viharaṃtu. idaṃ ca cunda saptamam aupadhikaṃ puṇyakriyāvastu mahāphalaṃ. 
(Tib.) /skul byed bdun po 'di dag ni rdzas las byung ba'i bsod nams bya ba'i dngos po 'bras bu che ba nas rgya che ba'i bar dag yin te/ de dag dang ldan pa'i dad pa'i rigs kyi bu 'am rigs kyi bu mo ni rgyu yang rung 'dug kyang rung nyal yang rung mi nyal yang rung ste rtag tu rgyun mi 'chad par bsod nams mngon bar 'phel par 'gyur zhing bsod nams nye bar skye ba kho nar 'gyur ro/ /bdun gang zhe na/ skul byed 'di ni dad pa'i rigs kyi bu 'am rigs kyi bu mo phyogs bzhi'i dge slong gi dge 'dun la kun dga' ra ba 'bul bar byed de skul byed 'di ni rdzas las byung ba'i bsod nams bya ba'i dngos po 'bras bu che ba nas rgya che ba'i bar dang po yin te/ de dang ldan pa'i dang pa'i rigs kyi bu 'am rigs kyi bu mo zhes bya ba rgyas par bsod nams nye bar skye ba kho nar 'gyur zhes bya ba'i bar yin no/ /skul byed gzhan yang dad pa'i rigs kyi bu 'am rigs kyi bu mo kun dga' rab de nyid du gtsug lag khang rtsig par byed de/ 'di ni rdzas las byung ba'i bsod nams bya ba'i dngos po 'bras bu che ba gnyis pa yin pa zhes bya ba nas nye bar skye ba kho nar 'gyur zhes bya ba'i bar yin no/ /skul byed gzhan yang dad pa'i rigs kyi bu 'am rigs kyi bu mo gtsug lag khang de nyid du mal cha dang stan 'di lta ste/ khri dang khri'u dang stan nang tshangs can dang la ba dang sngas dang stan gor bu dag 'bul bar byed de/ skul byed 'di ni rdzas las byung ba'i bsod nams bya ba'i dngos po gsum pa yin zhes bya ba snga ma bzhin no/ /skul byed gzhan yang dad pa'i rigs kyi bu 'am rigs kyi bu mo gtsug lag khang de nyid du mchod sbyin rjes su mthun pa'i 'tsho ba nar mar 'bul bar byed de/ skul byed 'di ni rdzas las byung ba'i bsod nams bya ba'i dngos po 'bras bu che ba bzhi pa yin no zhes bya ba snga ma bzhin no/ /skul byed gzhan yang dad pa'i rigs kyi bu 'am rigs kyi bu mo glo bur du 'ongs pa dang 'gro ba la sbyin pa sbyin par byed de/ skul byed 'di ni rdzas las byung ba'i bsod nams bya ba'i dngos po lnga pa yin no zhes bya ba snga ma bzhin no/ /skul byed gzhan yang dad pa'i rigs kyi bu 'am rigs kyi bu mo nad pa dang nad g.yog la sbyin pa sbyin par byed de/ 'di ni rdzas las byung ba'i bsod nams bya ba'i dngos po drug pa yin zhes bya ba snga ma bzhin no/ /skul byed gzhan yang dad pa'i rigs kyi bu 'am rigs kyi bu mo lhags pa 'am yul ngan nam rlung mo che 'am char 'bab pa gang dag byung na lhags pa nas char 'bab pa'i bar de lta bu dag gi tshe skyob pa 'am thug pa rnam pa sna tshogs rnam pa mang po dag byas nas 'phags pa dag bdag gi 'di gsol la sku ma gsher ba dang chos gos la char gyis ma phog par bde ba la reg par bzhugs shig ces dge 'dun dag la 'bul bar byed de/ skul byed 'di ni rdzas las byung ba'i bsod nams bya ba'i dngos po 'bras bu che ba bdun pa yin zhes bya ba nas bsod nams nye bar skye ba kho nar 'gyur zhes bya ba'i bar snga ma bzhin no/

Such actions of generosity entail a revealing karmic impulse of the body when making the offering and, simultaneously, a nonrevealing karmic impulse that endures after the karmic impulse of making the offering ends. This nonrevealing karmic impulse, which is neither a vowed restraint nor an avowed nonrestraint, continues, on the basis of the great elements of the body of the donor, to act as a condition for the recipient of the offering to make use of what was offered. Each time the recipient makes use of it, the positive karmic force of the nonrevealing form is strengthened.

Similarly, actions of giving to others material objects that will cause harm, such as giving them weapons, likewise entail revealing and nonrevealing forms, with the nonrevealing ones also being neither a vowed restraint nor an avowed nonrestraint and also functioning in the same way as in the case of making offerings of material objects that bring benefit. The negative force of these nonrevealing forms likewise increases in strength each time others make use of such harmful objects. 

A similar case is when someone or a group of people order others to commit a harmful action. The revealing form involved with the giving of the order also simultaneously gives rise to a nonrevealing form that continues on the basis of the great elements of the bodies of the person or persons who give the order. As neither a vowed restraint nor an avowed nonrestraint, the negative force is strengthened each time the persons they ordered commit that harmful action. 

As Vasubandhu states in Treasure House (IV.72cd) (Gretil ed., Derge Tengyur vol. 140, 13B): 

In wars and so on, from there being one (aim) that is to be done, all possess like the agent. 
(Skt.) senādiṣvekakāryatvāt sarve karttṛvadanvitāḥ //
(Tib.) /dmag la sogs par don gcig phyir/ /thams cad byed pa po bzhin ldan/

Vasubandhu elaborates in his Autocommentary (Gretil ed. 243.07-13, Derge ed. 140, 203A-B):

When a group of many (people) precipitate the aim of killing others in making wars, hunts and attacks, and one (person they order) commits the taking of a life, who becomes endowed (with the negative force of a nonrevealing form) by means of it? “In wars and so on, from there being one (aim) that is to be done, all possess like the agent.” Just like the agent (of the killing), likewise all (who ordered the killing) become endowed (with it), because, from this aim, they become linked with one another. 
Then what about someone who is led (into killing) by the force (of the order)? That (person) as well becomes endowed (with the negative force of a nonrevealing form), except (in the case of) someone who goes, having decided thusly, “I shall not kill living beings to the extent of even for the cause of (my) life.” Further, the (relevant) defining characteristic (of the type of nonrevealing form) spoken about has been said (to apply) “to the extent that there is a pathway of a karmic impulse from oneself having committed the taking of a life (having been ordered to do so), to that extent there is (also) a pathway of a karmic impulse up to distorted, antagonistic thinking (having been made to think so).”
(Skt.) yatsenāpātamṛgayāvaskandheṣu pareṣāṃ vadhārthaṃ bahavaḥ samagrāḥ patantyekaśca prāṇātipātaṃ karoti kastena samanvāgato bhavati/ senādiṣvekakāryatvāt sarve kattṛvadanvitāḥ // yathaiva hi karttā tathā sarve samanvāgatā bhavantyekakāryatvāt / arthato hi te 'nyonyaṃpayoktāro bhavanti / yastarhi balānnīyate so'pi samanvāgato bhavatyanyatra ya evaṃ naścitya yāyāt yāvajjīvitahetorapi prāṇinaṃ na haniṣyāmīti / kiyatā punaḥ prāṇātipātaṃ svayaṃ kurvataḥ karmapatho bhavati kiyatā yāvanmithyādṛṣṭiḥ karmapathaḥ iti lakṣaṇaṃ vaktavyaṃ taducyate /
(Tib.)  /gang dmag gis gdab pa dang / lings 'debs pa dang / ma 'phrigs par gdab pa dag tu pha rol po gsad par bya ba'i phyir mang po tshogs pas btab la gcig cig gis srog gcod na de dang su zhig ldan par 'gyur zhe na/ dmag la sogs par don gcig phyir/ /thams cad byed pa blo bzhin ldan/ /don gcig pa'i phyir thams cad byed pa po ji lta ba bzhin ldan par 'gyur te/ de dag ni don gyis na phan tshun du sbyor bar byed pa yin no/ /'o na gang zhig nan gyis khrid pa de ji lta bu zhe na/ de yang ldan par 'gyur ba ste/ gang zhig 'di snyam du sog gi phyir yang srog chags mi gsod de zhes bya bar nges bar byas te 'gro ba ni ma gtogs so// rang gi srog gcod par byed pa la ji tsam gyis las kyi lam du 'gyur zhes bya ba nas ji tsam gyis na log par lta ba'i las kyi lam du 'gyur zhes bya ba'i mtshan nyid brjod par bya ste/ de brjod do/

As for naturally uncommendable acts (rang-bzhin-gyi kha-na ma-tho-ba, Skt. prakṛtisāvadyam) and proscribed uncommendable acts (bcas-pa’i kha-na ma-tho-ba, Skt. prajñaptisāvadyam), there are two explanations. In Principles of Exegesis (rNam-par bshad-pa’i rigs-pa, Skt. Vyākhyāyukti) (Derge Tengyur vol. 136, 96B), Vasubandhu explains: 

Anything that can be done only with a mind having a disturbing emotion is one that is a naturally uncommendable act. Anything that, while being doable even with a mind that does not have a disturbing emotion, has been proscribed by Buddha in order to get rid of another fault is one that is a proscribed uncommendable act.
(Tib.) gang nyon mongs pa can gyi sems kho nas spyod pa de ni rang bzhin gyi kha na ma tho ba dang bcas pa yin no/ /gang nyon mongs pa can ma yin pa'i sems kyis kyang spyad par nus bzhin du nyes pa gzhan spang ba'i phyir bcom ldan 'das kyis bcas pa de ni bcas pa'i kha na ma tho ba dang bcas pa yin no/ 

Alternatively, in An Explanatory Commentary on the Difficult Points of (Shantideva’s) “Engaging in Bodhisattva Behavior” (Byang-chub sems-dpa’i spyod-pa-la ‘jug-pa’i rnam-par bshad-pa’i dka’-’grel, Skt. Bodhisattvacaryāvatāravivṛttipañjikā) (Derge Tengyur vol. 105, 300A), the eleventh-century Indian scholar, Kṛṣṇa Paṇḍita, explains: 

Anything done with body, speech or mind that is brought on (motivated) by a destructive mind is a naturally uncommendable act. Even when not brought on by a destructive mind, everything that someone else with this circumstance (of being motivated by a destructive mind) makes one be inclined to do or forces one to do is one that is a proscribed uncommendable act.    
(Tib.) /gang zhig mi dge ba'i sems kyis kun nas bslang bas lus ngag yid gsum gyis gang byas pa de ni rang bzhin gyi kha na ma tho ba yin la/ mi dge ba'i sems kyis kun nas bslang ba yang ma yin la/ de'i rkyen gyis gzhan dag mi mos par 'gyur ba'am/ dgos pa'i las su byas pa de thams cad ni bcas pa'i kha na ma tho ba yin/

Such naturally uncommendable and prescribed uncommendable acts, defined in either of these two ways, entail both revealing and nonrevealing forms.

Obtaining the Nonrevealing Form of a Vowed Restraint

In Treasure House (IV.26cd) (Gretil ed., Derge Tengyur vol. 140, 11A), Vasubandhu states:  

What is named “a pratimoksha (vow)” is (obtained) by means of a revealing (form involving) another (party) and so on.
(Skt.) prātimokṣākhyaḥ paravijñapanādibhiḥ 
(Tib.) so sor thar zhes pa/ /gzhan gyi rnam rig byed stsogs kyis

Vasubandhu elaborates in his Autocommentary (Gretil ed. 212.2-9, Derge Tengyur vol. 140, 180B):

A pratimoksha vow, however, is obtained by means of a revealing (form involving) another (party), if another (party) reveals (something) to that (candidate) and that (candidate) to (that) other (party). Further, it (that other party) could be from the monastic community or from an (individual) person. The vows of a full monk, full nun, and probationary nun are (obtained) from the monastic community and the others (novice monk, novice nun, layman, laywoman and one-day vows) from an (individual) person. Vaibhashika masters of the vinaya (assert), “Ordination has ten types.” The word “and so on” has the collective meaning of these (alternative methods). (There is ordination) by means of oneself (such as) of the Buddhas and pratyekabuddhas….  
(Skt.) prātimokṣasaṃvarastu paravijñaptito labhyate / yadyenaṃ paro vijñapayati asau ca param / sa punaḥ saṃghādvā pudgalādvā / saṃghādbhīkṣubhikṣuṇīśikṣamāṇāsaṃvarāḥ pudgalāddanye / daśavidhā upasaṃpaditi vinayavibhāṣikāḥ / tasya ūpasaṃgrahaṇārthamādiśabdaḥ / svayaṃbhūtvena buddhānāṃ pratyekabuddhānāṃ ca ….
(Tib.) so sor thar pa'i sdom pa ni gal te/ 'di la gzhan gyis rnam par rig par byed la/ 'di yang gzhan la rnam par rig par byed na gzhan gyi rnam par rig byed las 'thob bo/ /de yang de dge 'dun nam gang zag las te/ dge slong dang / dge slong ma dang / dge slong ma'i sdom pa rnams ni dge 'dun las so/ /gzhan dag ni gang zag las so/ /bye brag tu smra ba 'dul ba pa rnams na re rnam pa bcus bsnyen par rdzogs so zhes zer ba bsdu ba'i phyir sogs pa'i sgra smos te/ rang 'byung gis ni sangs rgyas dang / /rang sangs rgyas rnams so/ ….

The nonrevealing form of a full monk, full nun or provisional nun vow is obtained simultaneously with the revealing forms of the body and speech of some other party – namely a group of full monks, or both full monks and full nuns, conferring the vow – and the revealing form of the body and speech of oneself taking the vow. In the case of the obtainment of novice monk, novice nun, layman, laywoman and one-day vows, the other party involved is just one person.

Among the ten ways of receiving a pratimoksha vow listed by Vasubandhu, there is the obtainment of it via a messenger, which occurred at the time of the Buddha. Based on this precedent, His Holiness the Dalai Lama has said that those who watch a tantric empowerment live on a digital device and take the vows through this medium obtain the nonrevealing form of the vows. 

Obtaining the Nonrevealing Form of an Avowed Nonrestraint

Vasubandhu explains in Treasure House (IV.37ab) (Gretil ed., Derge Tengyur vol. 140, 12A):

The obtainment of an avowed nonrestraint is by means of what is done or by means of a swearing.
(Skt.) asaṃvarasya kriyayā lābho 'bhyupagamena vā /
(Tib.) /sdom pa min pa bya ba'am/ /khas len pa las 'thob par 'gyur/

Vasubandhu explains in his Autocommentary (Gretil ed. 222.10-11, Derge Tengyur vol. 140, 188A-B):

As for “The obtainment of an avowed non-restraint is by means of what is done or by means of a swearing” – an avowed non-restraint is obtained through two conditions: through the actual action of killing as what is done by belonging to a caste and from swearing to do that by belonging to another caste, (promising), “We shall make our living by means of that livelihood.”
(Skt.) dvābhyāṃ kāraṇābhyāmasaṃvaro labhyate / vadhaprayogakriyayā tatkulīnaiḥ tatkarmābhyupagamāccānyatra kulīnaiḥ / vayamapyanayā jīvikayā jīviṣyāma iti /
(Tib.) /sdom pa min pa bya ba 'am/ /khas len pa las 'thob par 'gyur/ /sdom pa ma yin pa ni rgyu rnam pa gnyis kyis 'thob ste/ de'i rigs su skyes pa rnams ni gsod par sbyor ba'i bya ba las so/ /gzhan gyi rigs su skyes pa rnams ni bdag cag kyang 'tsho ba 'dis 'tsho bar bya'o zhes khas len pa las so/ 

An avowed non-restraint from taking a life is taken not only by fishermen, hunters and slaughterers of animals but also by kings and judges who sentence criminals or prisoners to death and by executioners who carry out the death sentence. 

Obtaining an Intermediate Nonrevealing Form 

Vasubandhu continues in Treasure House (IV.37cd) (Gretil ed., Derge Tengyur vol. 140, 188B):

The obtainment of the remaining (type of) nonrevealing (form), however, is from (its) field, an acceptance, or show of respect.
(Skt.) śeṣāvijñaptilābhastu kṣetrādānādarenāt //
(Tib.) /lhag ma'i rnam rig min zhing dang / /len dang gus par byed pas 'thob/ 

Vasubandhu explains in his Autocommentary (Gretil ed. 222.13-18, Derge Tengyur vol. 140, 188B):

As for “the obtainment of the remaining (type of) nonrevealing (form), however, is from (its) field, an acceptance, or show of respect” – (an object) becomes a field of this type when a nonrevealing form is produced by merely donating a grove (to the monastic community) and so on, as in the case of the (seven) material objects that are items (which, when offered, bring about) the production of positive karmic potential.
(A nonrevealing form is also produced) in having given the resolute (promise), “I shall not eat without having paid homage to the Buddha,” “I shall always make daily, monthly or fortnightly food (offerings to the monastic community),” and so on. 
A nonrevealing (form) also is produced when constructive or destructive (actions) are diligently done with a show of respect of this type. The obtainment of a vowed restraint, an avowed non-restraint and the other (type that is neither) has been spoken of like this.
(Skt.) śeṣāvijñaptilābhastu kṣetrādānādarehanāt // kṣetraṃ vā tadrūpaṃ bhavati yatrārāmādipradānamātreṇāvijñaptirutpadyate / yathaupadhikeṣu puṇyakriyāvastuṣu / athavā samādānamādatte buddhamavanditvā na bhokṣye tithimāsārdhamāsabhaktāni vā nityaṃ kariṣyāmītyādi / ādareṇa tadrūpeṇa kriyāmīhate kuśalāmakuśalāṃ vā yato 'syāvijñaptirutpadyate / uktametadyathā saṃvarāsaṃvaretarāṇāṃ pratilambhaḥ/ 
(Tib.) /lhag ma'i rnam rig min zhing dang / /len dang gus par byed pas 'thob/ /gang du kun dga'i ra ba la sogs pa phul ba tsam gyis rnam par rig byed ma yin pa skye bar 'gyur ba de lta bu'i zhing yang yod de/ 'di lta ste/ rdzas las byung ba'i bsod nams bya ba'i dngos po dag lta bu'o/ /yang na sangs rgyas la phyag ma 'tshal gyi bar du zas mi bza'o/ /tshes sam zla ba gcig gam zla ba phyed cing rtag tu zas dag sbyin par bya'o zhes bya ba de lta bu la sogs pa'i yi dam bcas pa'am/ dge ba 'am mi dge ba gang las 'di'i rnam par rig byed ma yin pa skye bar 'gyur ba de lta bu'i gus pas las byed pa las so/ /sdom pa dang sdom pa ma yin pa rnams ji ltar 'thob pa 'di ni bshad zin to/ 

Chim Jampeyang (Sera Je Library ed. 326) elaborates:

As for ways of obtaining intermediate (nonrevealing forms), {constructive (ways)} for (obtaining) intermediate nonrevealing forms – (namely, the ones) remaining over from vowed restraints and avowed nonrestraints – (include) nonrevealing (forms) produced from material objects and not produced from material objects. For example, from their field and from the continuing acceptance of an oath and promise, such as to act in accordance with the promise not to eat food before having made prostrations to the Three Precious Gems. (And there is obtaining them from) showing respect with thoughts and actions, such as acting constructively with clearheaded belief {for instance, prostrating and circumambulating} and acting destructively with a strong disturbing emotion {beating (people) and so on}. {As for (ways of obtaining) destructive intermediate nonrevealing forms, there is obtaining them from field, for instance, building and donating a slaughterhouse, from acceptance, such as to cause harm to living beings during each daytime (but not at night), or from showing (dis)respect, (such as) beating (others) with a strong disturbing emotion.}  
(Tib.) bar-ma’i ‘thob-tshul-ni sdom-pa sdom-min-gyi lhag-ma bar-ma’i rnam-par rig-byed min {pa’i dge-ba} ni rdzas-las byung-ba dang rdzas-las byung-ba ma-yin-pa’i rig-byed ma-yin-pa lta-bu zhing dang zas ma-zos-kyi gong-du dkon-mchog gsum-la phag-‘tshal-bar dam-bcas-nas de-ltar byed-pa lta-bu yi-dam nar-mar khas-len-zhing dam-bcas-pa-dang/ rab-tu dang-ba-dang nyon-rmongs-pa drag-pos {phyag-dang skor-ba byed-pa lta-bu} dge-ba-dang {brdeg-pa-sogs} mi dge-ba byed-pa lta-bu bsam-sbyor gus-par byed-pa-las ‘thob-bo/ {bar-ma mi-dge-ba-ni srog-gcod-pa’i khang-ba byas-nas ster-ba lta-bu zhing/ nyin-re-la srog-chags ‘tshe-ba lta-bu len-pa-dang/ nyon-rmongs drag-pos rdeg-pa-la sogs-pa’am gus-par byed-pa las ‘thob-pa’o.} 

Not all revealing forms of actions of body and speech, however, simultaneously give rise to nonrevealing forms. Vasubandhu states in Treasure House (IV.25ab) (Gretil ed., Derge Tengyur vol. 140, 11B):

Someone abiding in the middle, doing (something with) a weak mental urge, possesses only a revealing (form). 
(Skt.) vijñaptyaivānvitaḥ kurvanmadhyastho mṛducetanaḥ /
(Tib.) /bar ma dor gnas sems zhan pas/ /byed na rnam rig nyid dang ldan/ 

Vasubandhu explains in his Autocommentary (Gretil. ed. 211.14-17, Derge Tengyur vol. 140, 180A):

As for “someone abiding in the middle, doing (something with) a weak mental urge, possesses only a revealing (form),” someone abiding with neither vowed restraints nor avowed nonrestraints, committing a constructive or destructive (act) with a weak mental urge, becomes endowed with only a revealing (form) and not with a nonrevealing (form). What need to mention (committing) an unspecified (act). (This is so) except for (offering) material objects that are items (which, when offered, bring about) the production of positive karmic potential and (also except) for (enacting) pathways of karmic impulses.
(Skt.) vijñaptyaivānvitaḥ kurvanmadhyastho mṛducetanaḥ / mṛdvyā cetanayā kuśalamakukśalaṃ vā kurvannaivasaṃvaranāsaṃvarasthito vijñaptyaiva samanvāgato bhavati nāvijñaptyā prāgevāvyākṛte anyatraupadhikapuṇyakriyāvastukarmapathebhyaḥ /
(Tib.) /bar ma dor gnas sems zhan pas/ /byed na rnam rig nyid dang ldan/ /sdom pa yang ma yin sdom pa ma yin pa yang ma yin pa la gnas pa zhig sems zhan pas dge ba'am mi dge ba zhig byed na rnam par rig byed kho na dang ldan gyi rnam par rig byed ma yin pa dang ni ma yin na/ lung du ma bstan pa lta smos kyang ci dgos te/ rdzas las byung ba'i bsod nams bya ba'i dngos po dang / las kyi lam ni ma gtogs so/ /

Jinaputra Yashomitra (Gretil ed., Derge Tengyur vol. 105, 27A-B) elaborates:

As for “someone abiding in the middle, doing (something with) a weak mental urge, possesses only a revealing (form),” the expression “someone abiding in the middle” has the meaning of someone devoid of either a vowed restraint or an avowed nonrestraint, whereas someone abiding with a vowed restraint or an avowed nonrestraint is someone definitely having both a revealing form and a nonrevealing form. The expression “weak mental urge” has the meaning of being devoid of a strong mental urge. A strong mental urge (that brings on) doing (something having) a revealing (form) causes by itself a nonrevealing (form) to arise. “What need to mention (committing) an unspecified (act)” (means) what need to mention committing an unspecified (act) with a weak mental urge. 
When someone abiding with neither a vowed restraint nor an avowed nonrestraint does (something) constructive or destructive with a weak mental urge, they become endowed with only a revealing (form), because there is no production of a nonrevealing (form). So, of course, what need to mention doing something unspecified; it endows (one) with a revealing (form) but not with a nonrevealing (form), because there is no doubt about the production of a nonrevealing (form). 
To elaborate on “except for,” (it means) except for (offering) the seven material objects that are items (bringing about) the production of positive karmic potential and (also except) for (enacting) pathways of karmic impulses, such as taking a life and so on. In those cases, even doing something unspecified, one becomes endowed with a nonrevealing (form), because of the statement in a sutra, “Whether walking or sitting, the positive force is continuously increasing (all the way) up until (it becomes) extensive.” And enacting a pathway of a karmic impulse, such as taking a life, even with a weak karmic urge, one becomes endowed with a nonrevealing (form).
(Skt.) vijñaptyaivānvitaḥ kurvan madhyastho mṛducetana iti. madhyasthagrahaṇaṃ saṃvarāsaṃvarasthanirāsārthaṃ. saṃvarāsaṃvarasthā hi vijñaptyavijñaptibhyām avaśyaṃ samanvāgatāḥ. mṛducetanagrahaṇaṃ tīvracetananirāsārthaṃ. tīvracetanā hi vijñaptiṃ kurvann avijñaptiṃ samutthāpayet. prāg evāvyākṛtam iti. mṛdvyā cetanayā prāg evāvyākṛtaṃ kurvan. yatra hi mṛdvyā cetanayā kuśalam akuśalaṃ vā kurvan naivasaṃvaranāsaṃvare sthito vijñaptyaiva samanvāgato bhavati avijñapter anutpādāt. prāg evāvyākṛtaṃ kurvan sutarāṃ vijñaptyaivāsau samanvāgato nāvijñaptyā. avijñaptyutpādāśaṃkāyā abhāvāt. anyatreti vistaraḥ. anyatra saptabhya aupadhikebhyaḥ puṇyakriyāvastubhyaḥ. karmapathebhyaś ca prāṇātipātādibhyaḥ. tatra hy avyākṛtam api kurvann avijñaptyā samanvāgato bhavati. satatasamitaṃ carato vā tiṣṭhato vā vistareṇa yāvad upajāyata eva puṇyam iti sūtre vacanāt. prāṇātipātādīṃś ca karmapathāṃ mṛducetanayāpi kurvan avijñaptyā samanvāgato bhavati. 
(Tib.) /bar ma dor gnas sems zhan pas/ /byed pa rnam rig nyid dang ldan/ /zhes bya ba la/ bar ma dor gnas zhes bya ba smos pa ni sdom pa dang sdom pa ma yin pa la gnas pa bsal ba'i phyir te/ sdom pa dang sdom pa ma yin pa la gnas pa ni gdon mi za bar rnam par rig byed dang rnam par rig byed ma yin pa dag dang ldan no/ /sems zhan pa zhes bya ba smos pa ni sems drag po stsal ba'i phyir te/ sems drag pos ni rnam par rig byed byed pa na rnam par rig byed ma yin pa kun nas slong bar byed do/ /lung du ma bstan pa lta smos kyang ci dgos zhes bya ba smos pa ni sems zhan pas lung du ma bstan pa byed pa na lta smos kyang ci dgos te/ gong du sdom pa yang ma yin sdom pa ma yin pa yang ma yin pa la gnas pa sems zhan pas dge ba 'am mi dge ba byed na yang rnam par rig byed ma yin pa mi skyed pa'i phyir rnam par rig byed kho na dang ldan par 'gyur na lung du ma bstan pa byed na lta ci zhig smos te/ 'di rnam par rig byed ma yin pa bskyed par dogs pa med pa'i phyir shin tu yang rnam par rig byed kho na dang ldan gyi/ rnam par rig byed ma yin pa dang ni ma yin no/ /ma gtogs so zhes bya ba rgyas par smos pa ni/ rdzas las byung ba'i bsod nams bya ba'i dngos po bdun dang srog gcod pa la sogs pa'i las kyi lam ni ma gtogs te/ de la ni lung du ma bstan pa byed na yang rig byed ma yin pa dang ldan par 'gyur te mdo las rgyu yang rung 'dug kyang rung zhes bya ba rtag tu rgyun mi 'chad par zhes bya ba nas bsod nams nye bar skye ba kho nar 'gyur zhes bya ba'i bar 'byung ba'i phyir ro/ /srog gcod pa la sogs pa'i las kyi lam yang sems zhan pas byed pa na yang rnam par rig byed ma yin pa dang ldan par 'gyur ro/ 

Revealing and Nonrevealing Forms during the Three Phases of a Pathway of a Karmic Impulse

Vasubandhu states in Treasure House (IV.68a-c) (Gretil ed., Derge Tengyur vol. 140, 13B) that the implementation of a method to cause a physical or verbal action to occur has three phases: (1) the preliminary (nyer-bsdogs, Skt. sāmantaka) or precursory (sbyor-ba, Skt. prayoga), (2) the principal (dngos, Skt, maula) and (3) the follow-up (mjug, Skt. pṛṣṭha) phases.

The preliminary must be a revealing (form). It may or may not have a nonrevealing (form). The follow-ups (occur) with the opposite. 
(Skt.) sāmantakāstu vijñaptiḥ avijñaptirbhavenna vā / viparyayeṇa pṛṣṭhāni 
(Tib.) nyer bsdogs rnams ni rnam rig byed/ /rnam rig byed min 'gyur ba'am/ /ma yin bzlog pa mjug yin no/ 

Vasubandhu explains in Autocommentary (Gretil ed. 239.04-22, Derge Tengyur vol. 160, 200A-B):

The preliminary must be a revealing (form means that the shape of the body during) the preliminary (series of actions) for the pathway of the (principal) karmic impulse must necessarily be in the functional nature of a revealing (form). It may or may not have a nonrevealing (form associated with it means that) if the precursory (series of actions) has been undertaken with an intense entanglement (with a disturbing emotion), recklessness, or the “strong taste” (of confidence in what one wants to accomplish), it would have (associated with it) a nonrevealing (form), otherwise not. 
The follow-ups (occur) with the opposite (means that) the follow-up (actions) of the pathways of the (principal) karmic impulses are to be known as being with the opposite (types of karmic impulses) as (those that) the preliminaries (have). They necessarily (have associated with them) nonrevealing forms, but they may or may not have (associated with them) revealing (forms). If, after the pathway of the (principal) karmic impulse has been enacted, an action derivative from it is committed, it (the shape of the body committing it) is a revealing form, otherwise not.
From what is the determination (made) of the extent of the precursory, principal and follow-up (phases) of these? If someone wishing to slaughter an animal gets up from bed, grabs what it will cost, goes (to the market), touches (the animal to evaluate it), buys the animal, leads it, drags it, makes it enter (where it will be slaughtered), mistreats it, takes up a weapon (like a cudgel), gives it one or two blows, up until he has not yet caused it to be deprived of life – to that extent the precursory (phase lasts). 
When the blow (occurs) by which he causes it to be deprived of life, then at that moment there is a revealing (form) and a nonrevealing (form). He is touched with the uncommendable (action) of having taken a life due to two causes: from the precursory and, upon the death having occurred, its result having been accomplished. 
From then onwards, moments of nonrevealing (forms) occur with the follow-up (phase). Moments of revealing (form) of it also occur with the follow-up (phase) for as long as (the slaughterer) skins the animal or washes it, sells it, cooks it, eats it, or advertises it. 
The coming into existence (of revealing and nonrevealing forms) is also to be applied accordingly in the case of the other (karmic actions of body and speech). There is no precursory (phase) and no follow-up (phase) of covetous thinking and so on. The pathway of its karmic impulse is from merely its occurrence face to face (with the mind).
(Skt.) sāmantakāstu vijñaptiḥ karmapathasāmantakāstu vijñaptisvabhāvā avaśyam / avijñaptirbhavenna vā / yadi tīvreṇa paryavasthānena pramādena vā ghanarasena prayogamārabheta syādavijñaptiranyathā na syāt / viparyayeṇa pṛṣṭhāni sāmantakebhyo viparyayeṇa karmapathānāṃ pṛṣṭhāni veditavyāti / tāni avaśyamavijñaptisvabhāvāni / vijñaptistu bhavenna vā / yadi karmapathaṃ kṛṭvā punastasyānudharmaṃ ceṣṭeta tasya syāt vijñaptiranyathā na syāt / atha kuto yāvadeṣāṃ prayogamaulapṛṣṭhānāṃ vyavasthānam / yadā tāvadiha kaścit paśuṃ hantukāmo mañcakāduttiṣṭhati mūlyaṃ gṛhāti gacchaytāmṛśati paśuṃ krīṇātyānayati puṣṇāti praveśayati nihantuṃ śāstramādatte prahāramekaṃ dadāti dvau vā yāvanna jīvitādvyaparopayati tāvat prayogaḥ / yena tu prahāreṇa jīvitādvyaparopayati tatra yā vijñaptistatkṣaṇikā vā 'vijñaptirayaṃ maulaḥ karmapathaḥ / dvābhyāṃ hi kāraṇābhyāṃ prāṇātipātāvadyena spṛśyate prayogataḥ mṛte sati phalaparipūritaśca / tata ūrdhvamavijñaptikṣaṇāḥ pṛṣṭhaṃ bhavanti / yāvacca taṃ paśuṃ kuṣṇāti śodhayati vikrīṇīte pacati khādayatyanukīrtayati vā tāvadasya vijñaptikṣaṇā api pṛṣṭhaṃ bhavanti / evamanyeṣvapi yathāsaṃbhavaṃ yojyam / abhidhyādīnāṃ nāsti prayogo na pṛṣṭhaṃ saṃmukhībhāvamātrātkarmapathaḥ /
(Tib.) /nyer bsdogs rnams ni rnam rig byed/ /las kyi lam nyer bsdogs rnams ni gdon mi za bar rnam par rig byed kyi rang bzhin yin no| /rnam rig byed min 'gyur ba'am/ /ma yin/ gal te kun nas dkris pa drag po'am/ rab tu dang ba lhur len pa chen pos sbyor ba rtsom pa rnam par rig byed ma yin par 'gyur gyi/ gzhan du ni ma yin no/ /bzlog pa mjug yin no/ /nyer bsdogs las bzlog pa ni las kyi lam rnams kyi mjug yin par blta bar bya ste/ de dag ni gdon mi za bar rnam par rig byed kyi rang bzhin ni ma yin no/ /rnam par rig byed du ni 'gyur ba'am/ yang na ma yin te/ gal te las kyi lam byas nas de'i rjes su mthun pa'i chos spyod na ni rnam par rig byed du 'gyur gyi/ gzhan du ni ma yin no/ /yang ji tsam gyis na sbyor ba dang dngos dang mjug 'di dag rnam par bzhag ce na/ 'di ltar re zhig 'di na kha cig phyugs gsod par 'dod la/ khri la sogs pa las ldang bar byed/ rin len par byed/ 'gro bar byed/ nom par byed| phyugs nyo bar byed/ 'khrid par byed/ dran par byed/ 'dzud par byed/ gnod par byed/ mtshon len par byed/ mtshon len gcig gam lan gnyis 'debs par byed pa nas ji srid du srog gcod par mi byed pa de srid du ni sbyor ba yin no/ /bsnun pa gang gis srog gcod par byed pa de'i tshe'i rnam par rig byed dang / de'i skad cig gi rnam par rig byed ma yin pa gang yin pa de ni las kyi lam dngos yin no/ /rgyu gnyis kyis ni srog gcod pa'i kha na ma tho bas reg par 'gyur te/ sbyor ba dang 'bras bu yongs su rdzogs pas so/ /de phyin chad kyi rnam par rig byed ma yin pa'i skad cig ma rnams ni mjug yin no/ ji srid du phyugs de'i pags pa 'chu ba'am/ bkru bshal byed pa 'am/ 'tshong ba'am/ 'tshed pa'am/ za ba'am rjes su sgrogs pa de srid du ni de'i rnam par rig byed kyi skad cig ma dag kyang mjug yin no/ / de bzhin du gzhan drug la yang ci rigs par sbyar bar bya'o/ /brnab sems la sogs pa ni mngon du gyur pa tsam gyis las kyi lam du 'gyur ba'i phyir sbyor ba yang med la mjug kyang med do/ 

Chim Jampeyang (Sera Je Library ed. 353-354) clarifies a few points:

If the precursory (phase) is initiated with a motivating state (of mind) that is not strong, then although there will be a revealing (form), there will not be a nonrevealing (form)…. If, after having enacted the pathway of the karmic impulse, actions derivative from it are committed, there will also be revealing (forms), but if they are not committed, then there will be only nonrevealing (forms).
(Tib.) ‘on-te kun-slong drag-po ma-yin-pas sbyor-ba rtsom-na-ni rig-byed kho-nar ‘gyur-gyi rig-byed ma-yin-par ‘gyur-ba ma-yin-no….  gal-te las-kyi lam byas-nas de-dang rjes-su mthun-pa’i chos spyod-na-ni rig-byed du-‘ang ‘gyur-la/ ‘on-te mi-spyod-na-ni rig-byed ma-yin-pa kho-nar ‘gyur-ba’i phyir-ro.

Thus:

  • In general, a nonrevealing form arises together with a revealing form only when the principal phase of the pathway of a karmic impulse of body or speech arises from a strong mental urge, either constructive or destructive. Otherwise, if the mental urge causing it to arise is weak, the principal phase will only have a revealing form. 
  • If the precursory phase is also caused to arise by a strong mental urge, it too will have both a revealing and a nonrevealing form. Otherwise, it will only have a revealing form. 
  • If a follow-up phase occurs, it too will have a revealing form. It will also have a nonrevealing form if the principal phase also had a nonrevealing form. If no follow-up phase occurs, then after the finale of the pathway has occurred, there will still be a nonrevealing form, but only if the principal phase also had a nonrevealing form.

The Length of Time for Which Vowed Restraints and Avowed Non-Restraints Are Taken 

Vasubandhu, Treasure House (IV.27) (Gretil. ed., Derge Tengyur vol. 160, 12A), specifies the length of time for which one takes vowed restraints and avowed non-restraints:

The taking upon oneself of what has been vowed is for as long as one’s life or for a day. But a vowed non-restraint is not for a day; it is accepted as not at all like that. 
(Skt.) yāvajjīvaṃ samādānamahorātraṃ ca saṃvṛteḥ / nāsaṃvaro 'styahorātraṃ na kilaivaṃ pragṛhyate /
(Tib.) /ji srid 'tsho dang nyin zhag tu/ /sdom pa yang dag blang bar bya/ /nyin zhag pa yi sdom min med/ /de de ltar nod med ces grag /

Vasubandhu also states in Treasure House (IV.19, 20a) (Gretil. ed., Derge Tengyur vol. 160, 11B):

For as long as the abiding of a pratimoksha (vow) is continuous, being maintained without relinquishment, there is possession of the nonrevealing form. After the initial moment and onwards, (possession of it is) by means of a no-longer happening one. The abiding of an avowed non-restraint is likewise like that. 
(Skt.) prātimokṣasthito nityamatyāgā dvartamānayā / avijñaptyānvitaḥ pūrvāt kṣaṇādūrdhvamatītayā // tathaivāsaṃvarastho 'pi 
(Tib.) /so sor thar gnas ji srid du/ /ma btang bar dag da ltar gyi/ /rnam rig min ldan skad cig ma/ /dang po phyin chad 'das pa dang / /sdom min gnas pa'ang de dang 'dra/

Chim Jampeyang (Sera Je Library ed. 312) explains:

As for showing how (nonrevealing forms) are possessed, a person abiding with a pratimoksha vow, so long as they do not relinquish it through the causes for relinquishing it explained below, continually possesses a presently-happening nonrevealing form. From that first moment of the obtainment of the vow onwards, they possess {not only a presently-happening vow} but also a no-longer-happening one. {If that were not the case, the absurd conclusion would be that they had relinquished the former vows because, after obtaining them, they would no longer possess them. Because there would not be (any subsequent moments of the vow) following along with the mind, since the connection would be broken by a cause for relinquishing it, and the obtainment of not-yet-happening ones could not come about, it is explained that they would possess only a presently-happening (vow).}    
(Tib.) de-dag-gis ldan-pa’i tshul ston-pa-ni so-so thar-pa-la gnas-pa’i gang-zag-ni ji-srid-du’og-gnas ’chad-pa’i gtong-rgyu-dag-gis ma-btang-gi-bar de-srid-du rtag-du da-ltar-gyi rnam-par rig-byed min-pa dang-ldan-la/ sdom-pa thob-pa’i skad-cig-ma dang-po phyin-chad {ni der ma-zad} ‘das-pa dang-yang ldan-te/ {de-lta min-na sdom-pa snga-ma rnams btang-bar thal-de thob-nas mi-ldan-pa’i phyir-ro/ ‘di sems-kyi rjes-‘brang ma-yin-pas gtong-rgyus mtshams bcad-pa dang ma-‘ongs-pa’i thob-ba ma-byung-ba’i phyir skad-cig-ma dang-po da-ltar kho-na dang-ldan-par bshad-do/} de-yang ji-srid-du ma-btang-gi bar-du zhes-bya-ba-dang sbyar-ro/}

Vaibhashika asserts that all nonstatic phenomena are momentary, including nonrevealing forms such as vows. But that does not mean that such phenomena lack continuities. Continuums of a vow, for instance, consist, in each moment other than the first and the last, of not just a momentary presently-happening vow but also a momentary no-longer happening vow and a momentary not-yet-happening vow. If that were not the case, then when the momentary presently-happening vow ended, it would absurdly follow that the vow was relinquished because there would be no connection with the next moment in the continuum of the possession of the vow.

Relinquishing Nonrevealing Forms of Vowed Restraints

Vasubandhu, in Treasure House (IV.38) (Gretil ed., Derge Tengyur vol.160, 12A), explains five ways by which the nonrevealing form of a vowed restraint is lost: 

The relinquishing of a pratimoksha taming is from offering back the training, from dying, from the arising of both sexual organs, from the severing of (one’s) root, and from night ending. 
(Skt.) prātimokṣadamatyāgaḥ śikṣānikṣepaṇāccyuteḥ / ubhayavyañjanotpattermūlacchedānniśātyayāt // 
(Tib.) /bslab pa phul dang shi 'phos dang / /mtshan gnyis dag ni byung ba dang / /rtsa ba chad dam mtshan 'das las/ /so sor thar pa'i 'dul ba gtong / 

Vasubandhu elaborates in his Autocommentary (Gretil ed. 222.22-27, Derge Tengyur vol. 160, 188B):

The intended meaning of a vowed restraint is “they are tamed (by it)” because of the taming of the cognitive sensors (by it). The relinquishment of a pratimoksha vow, leaving aside the one-day (vow), is by means of four circumstances: 
[1] From a disavowal of the pure (codes of) conduct of the trainings, because of (one’s) wish (stated) before a person who can understand 
[2] From relinquishing (one’s) category of body (namely, the category of human)
[3] From the manifestation of both sexual organs simultaneously
[4] From the severance of the root of (one’s) constructive (force). 
And (the relinquishment) of the one-day (vow) from these four and the ending of the night.
In short, these are the five circumstances for the relinquishment (of a pratimoksha vow):
[1] Because of the generation of a revealing form that is counter to the receiving (of it)
[2] Because of the relinquishment of the foundation (rten, Skt. āśraya)
[3] Because of the compromising of the foundation
[4] Because of the severance of the underlying cause (gzhi, Skt. nidāna)
[5] Because of the passing of the period for how long (it was taken).   
(Skt.) dāmyantyaneneti damaḥ saṃvaro 'bhipretastenendriyadamanāt / caturbhiḥ kāraṇaiḥ prātimokṣasaṃvarasya tyāgaḥ / sthāpayitvopavāsam / śikṣāpadānāṃ vijñapuruṣasyāntike pratyākhyānādāśayataḥ nikāyasabhāgatyāgāt yugapadu bhayavyañjanaprādurbhāvāt kuśalamūlasamucchedācca / upavāsasaṃvarasya tvebhiścaturbhirārātrikṣayācca / tānyetānyabhisamasya pañca tyāgakāraṇāni bhavanti / kiṃ punaḥ kāraṇamebhiḥ kāraṇaistyāgo bhavati / samādānaviruddhavijñaptyutpādādāśrayatyāgādāśrayavikopanānnidānacchedāttāvadevākṣepācca /
(Tib.) /'dis 'dul bar byed bas na 'dul ba ste/ des dbang po 'dul bar byed pa'i phyir so sor thar pa'i sdom pa yin par dgongs pa'o/ /bsnyen gnas ma gtogs pa'i so sor thar ba'i sdom pa ni rgyu rnam pa bzhis gtong bar 'gyur te/ mi brda phrad pa'i drung du bslab ba'i gzhi rnams bsam pa thag pa nas slar phul ba dang / ris mthun pa btang ba dang / mtshan nyid cig car du 'byung ba dang / dge ba'i rtsa ba kun du chad pa las so/ /bsnyen gnas kyi sdom pa ni rgyu de dag dang / mtshan mo 'das pa las te/ de dag ni mdor bsdu na gtong ba'i rgyu lnga yin no/ /ci'i phyir rgyu de dag gis gtong bar gyur zhe na/ yang dag par blangs pa dang 'gal ba'i rnam par rig byed skyed pa dang / rten bor ba dang / rten nyams pa dang / gzhi chad pa dang / de srid du 'phangs pa'i phyir ro/

Jinaputra Yashomitra (Gretil. ed., Derge Tengyur vol. 105, 39A) explains this last sentence in Vasubandhu’s Autocommentary:

[1] As for “because of the generation of a revealing form that is counter to the receiving (of it),” what the receiving (of it is with is the vow), “For the extent of my life, I shall abstain from taking a life, and so on.” “Because of the generation of a revealing form that is counter to that” is the relinquishment of the pratimoksha vow by means of the first circumstance. 
[2] As for “because of the relinquishment of the foundation,” “the relinquishment – because of death – of the (human body that is the) foundation by means of which the vow was taken” is the relinquishment by means of the second circumstance. 
[3] As for “because of the compromising of the foundation,” “because of no longer having – because of the compromising (of it) – the foundation of (the gender), being like which, the vow was generated” is the relinquishment by means of the third circumstance. 
[4] As for “because of the severance of the underlying cause,” the underlying cause are the roots of (one’s) constructive (force). “Because of the severance of it” is the relinquishment by means of the fourth circumstance. 
[5] As for “and also because of the passing of the period for how long (it was taken),” “because of the passing of a day and a night for the one-day vow” is the relinquishment of the one-day vow by means of the fifth circumstance, together with the previously mentioned four circumstances.   
(Skt.) samādānaviruddhavijñaptyutpādād iti. yāvajjīvaṃ prāṇātipātādibhyaḥ prativiramāmīti yat samādānaṃ. tena viruddhāyā vijñapter utpādāt. iti prathamena kāraṇena prātimokṣasaṃvaratyāgaḥ. āśrayatyāgād iti. yenāśrayeṇa saṃvaro gṛhītaḥ. tasya tyāgān maraṇād iti. dvitīyena kāraṇena tattyāgaḥ. āśrayavikopanād iti. yādṛśenāśrayeṇa saṃvara upāttaḥ. tādṛśo na bhavati. vikopanāt. iti tṛtīyena kāraṇena tattyāgaḥ. nidānacchedād iti. nidānaṃ kuśalamūlāni. tasya cchedāt. caturthena kāraṇena tattyāgaḥ. tāvad evākṣepāc ceti. upavāsasaṃvarasyāhorātram ākṣepaḥ. iti paṃcamena kāraṇena tasyopavāsasaṃvarasya tyāgaḥ. pūrvoktaiś ca caturbhiḥ kāraṇair iti.
(Tib.) /yang dag par blangs pa dang 'gal ba'i rnam par rig byed bskyed pa dang zhes bya ba ni ji srid 'tsho'i bar du srog gcod pa la sogs pa spong ngo zhes yang dag par blangs pa gang yin pa dang 'gal ba'i rnam par rig byed bskyed pa'i phyir te/ de ltar na rgyu dang pos so sor thar pa'i sdom pa gtong ba yin no/ /rten bor ba dang zhes bya ba ni rten gang gi sdom pa blangs pa de bor zhing shi ba'i phyir te/ de ltar na rgyu gnyis pas de gtong ba yin no/ /rten nyams zhes bya ba rten ji lta bus sdom pa blangs pa de lta bu yin par nyams pa'i phyir te/ de ltar rgyu gsum pas de gtong ba yin no/ /gzhi chad pa dang zhes bya ba la gzhi ni dge ba'i rtsa ba rnams te de chad pa'i phyir rgyu bzhi pas de gtong ba yin no/ /de srid du 'phangs pa'i phyir ro zhes bya ba ni bsnyen gnas pa'i sdom pa ni nyin mtshan gcig tu 'phangs pa yin pas bsnyen gnas pa'i sdom pa de ni sngar bshad pa'i rgyu bzhi dang rgyu lnga pas gtong ba yin no/ 

[1] The first circumstance for relinquishing – meaning, losing – the pratimoksha vow is generating the revealing form of body and speech offering it back to someone who understands. Such a revealing form counteracts the revealing form with which the vow was taken. 

[2] The second circumstance is dying, where one loses the human body which was the foundation on which it was taken. 

[3] The third circumstance is somehow generating both a male and a female sexual organ. By becoming a hermaphrodite, one is no longer either a male or a female. Other than the one-day vow, the other pratimoksha vows are specifically for a man or a woman – for instance, the monk or nun vow. Being a hermaphrodite, one is neither a man nor a woman, and so one lacks the foundation of a specific, exclusive gender sign to qualify for being either a monk or a nun. In that sense, the foundation for the vow is compromised. 

[4] The fourth circumstance, the severing of the roots of constructive potential occurs, from holding the distorted, antagonistic view that nihilistically repudiates karmic cause and effect. 

As Vasubandhu states in Treasure House (IV.79a) (Gretil ed., Derge Tengyur vol. 160, 14A):

Further, by means of a distorted view of nihilism, (there occurs) a severance of the root (of constructive force) among those who have obtained a birth gained on (the plane of sensory objects of) desire. Among humans, (it is severed) in all (nine) degrees by the repudiation of cause and effect.   
(Skt.) mūlacchedastvasaddṛṣṭayā kāmāptotpattilābhinām / phalahetvapavādinyā sarvathā kramaśaḥ nṛṣu // 
(Tib.) /med par lta bas rtsa ba gcod/ /'dod gtogs skyes nas thob pa rnams/ /rgyu dang 'bras la skur 'debs pas/ /kun gyis rim gyis mi'i nang du/

[5] The fifth circumstance for relinquishing a pratimoksha vow – specifically, the one-day vow, is the ending of a day and a night, which is the length of time for which the vow is taken.

Vasubandhu mentions several variants held by several schools concerning the additional way by which one relinquishes the pratimoksha vow – namely, by committing the root downfall of transgressing one of the main vows of a monk or nun – taking the life of a human, stealing something of value, engaging in any sexual activity, and lying about one’s spiritual attainments. Vasubandhu does not seem to specify which variant he prefers and so he does not include this way of relinquishing the vow in his list. 

Relinquishing the Nonrevealing Forms of Avowed Non-Restraints 

Vasubandhu explains in Treasure House (IV.41ab) (Gretil ed., Derge Tengyur vol. 140.12B) how avowed non-restraints are relinquished:

An avowed non-restraint (is relinquished) by means of the obtainment of a vowed restraint, death and the emerging of two (types of) sexual organs (male and female). 
(Skt.) asaṃvaraḥ saṃvarāptimṛtyudvivyañjanodayaiḥ 
(Tib.) /sdom min sdom pa thob pa dang / /shi dang mtshan gnyis byung ba las/ 

Vasubandhu explains in his Autocommentary (Gretil ed. 225.03-12, Derge Tengyur vol. 160.190A-B):

As for “an avowed non-restraint (is relinquished) by means of the obtainment of a vowed restraint, death and the emerging of two (types of) sexual organs (male and female),” the severance of an avowed non-restraint (occurs) by means of three circumstances:
[1] Because of the obtainment of a vowed restraint – if, by the force of causes or conditions, one has taken on oneself a vowed restraint or gains for oneself a restraint from a level of mental constancy from the gaining of absorbed concentration, one severs for oneself the avowed non-restraint by means of that because of the superior strength of (these, its) antidotes 
[2] Because of the relinquishment of the foundation (one’s body) by means of dying 
[3] Because of “the compromising (of the gender sign) of the foundation” by means of the arising of the two (types of) sexual organs (male and female).
Even in the case of the relinquishment (by hunters and fishermen) of (their) weapons and nets, (made) because of the wish not to work (any longer with them), there is no severance of the avowed non-restraint without a vowed restraint (never to use them again). It is like even in the case of giving up the underlying cause, without medicine, there is (still) no turning back of a fully developed disease. 
What about someone with an avowed non-restraint who takes a one-day vow and who, after that vowed restraint (ends), again carries on (following) the avowed non-restraint? (Do they still have) fixed the avowed non-restraint or do they no longer have the avowed nonrestraint? Some say they (still) have the avowed non-restraint because (their) relinquishment (of the avowed non-restraint) was one that was not forever (for the rest) of the foundation (of their life). (It is like a red-hot) piece of iron pulled out of a fire again (reverting to) its dark color. Others say that it is not that they remain no longer connected (with the avowed non-restraint), because of its being dependent on the revealing (form) of the obtainment of it.  
(Skt.) asaṃvaraḥ saṃvarāptimṛtyudvivyañjanodayaiḥ / tribhiḥ kāraṇairasaṃvaracchedaḥ / saṃvaraprāptitaḥ / yadi saṃvaraṃ samādatte dhyānasaṃvaraṃ vā labhate / hetupratyayabalena samādhilābhāt / tenāsaṃvaraśchidyate / pratidvandvabalīyastvāt / maraṇenāśrayatyāgāt / dvivyañjanotpādenāśrayavikopanāditi / śastrajālatyāge 'pyakaraṇāśayataḥ / saṃvaramantareṇāsaṃvaracchedo nāsti / nidānaparivarjane 'pyauṣadhamantareṇa pravṛddharogāvinivṛttivat / ya āsaṃvarika upavāsaṃ gṛhṇāti kimasau tasmātsaṃvarātpunarasaṃvaraṃ gacchatyāhosvinnaivasaṃvaraṃ nāsaṃvaram / asaṃvaramityeke / tyāgāśayasyānātyantikatvāt / pradīptaivāyaḥpiṇḍaḥ punaḥ śyāmatāṃ nāprayujyamāno gacchatītyapare / tallābhasya vijñaptyadhīnatvāt / 
(Tib.) /sdom min sdom pa thob pa dang / /shi dang mtshan nyid byung ba las/ /sdom pa ma yin pa ni rgyu gsum gyis 'chad de/ sdom pa thob pa las ni gal te sdom pa yang dag par blangs pa las sam/ rgyu dang rkyen gyi stobs kyis ting nge 'dzin thob pas bsam gtan gyi sdom pa thob na gnyen po stobs dang ldan pa'i phyir des sdom pa ma yin pa 'chad par 'gyur ro/ /lus bor ba'i phyir shi ba dang / rten nyams pa'i phyir mtshan nyid byung ba las 'dor bar 'gyur ro/ /mtshon dang rgyu mi bya ba'i bsam pa thag pa nas bor du zin kyang sdom pa med par sdom pa ma yin pa 'chad pa med de/ gzhi yongs su spangs kyang sman med par nad rnying mi bzlog pa bzhin no/ /sdom pa ma yin pa can gang zhig bsnyen gnas kyi sdom pa nod na ci 'di sdom pa de las yang sdom pa ma yin par 'gyur ram/ 'on te sdom pa yang ma yin sdom ba ma yin pa yang ma yin pa zhig tu 'gyur zhe na/ kha cig na re gtan du gtong ba'i bsam pa med pa'i phyir sdom pa ma yin par 'gyur te/ lcags kyi thu lum 'bar ba yang sngon por 'gyur ba bzhin no zhes zer ro/ /gzhan dag na re de thob pa ni rnam par rig byed la rab lus pa'i phyir sbyor ba mi byed na mi 'gyur ro zhes zer ro// 

Jinaputra Yashomitra (Gretil ed., Derge Tengyur vol. 105, 41A-B) fills in some details:

“By the force of causes or conditions” has the meaning “by the force of an (internal) equal status cause (such as one’s previous development of ethical self-discipline, or) by the force of (the condition of) statements from someone else.” 
As for “or from gaining for oneself a restraint from a level of mental constancy,” it is not saying “or from the obtainment of an untainted restraint” because (here) the relinquishment of it (the avowed non-restraint) is only by means of the prior arising of a restraint from a level of mental constancy.
As for “because of the wish not to work (with them),” a relinquishment of an avowed non-restraint does not occur without the taking of a vowed restraint, even in the case of the relinquishment of weapons and nets because of the wish, “I shall no longer do this (kind of) work.” It is like this: even in the case of shunning the underlying cause of a disease, a turning back of a fully developed disease does not occur without medicine. Like that, it has been said, “In the case of the relinquishment of an avowed non-restraint, a parallel vowed restraint needs to be taken, not anything else.”
As for, “(because of its being dependent on the revealing form) of the obtainment of it,” (this answers the question), “How is there (still) an avowed non-restraint (after the conclusion of holding a one-day vow)?” Because at that time (during the period of the one-day vow there had been) a severance of (its) obtainment (that had occurred) from the past revealing (form) that had caused (the avowed non-restraint) to arise. 
(Skt.) hetupratyayabaleneti. sabhāgahetubalena. parato ghoṣabalena cety arthaḥ. dhyānasaṃvaraṃ vā labhata iti. anāsravasaṃvaraṃ vā labhata iti nocyate. dhyānasaṃvarapūrvotpādenaiva tattyāgāt. akaraṇāśnyata iti. etat karma na kariṣyāmīty āśayato 'pi śastrajālatyāge vinā saṃvaragrahaṇenāsaṃvaracchedo na bhavati. tadyathā roganidānaparihāre 'pi tasya pravṛddhasya rogasyauṣadhena vinā vinivṛttir na bhavati. tadvat. tad uktaṃ bhavati. asaṃvaratyāgecchāyāṃ saṃvaro grahītavyo nānyatheti. tallābhasyeti. asaṃvaralābhasya. katham avijñaptir iti. vijñaptir apīti vaktavyaṃ. svasamutthāpitāyā atītāyā vijñaptes tatkāla eva prāpticchedāt.
(Tib.) /rgyu dang rkyen gyi stobs kyis zhes bya ba ni skal ba mnyam pa'i rgyu'i stobs dang / gzhan gyi smra ba'i stobs kyis zhes bya ba'i tha tshig go/ /bsam gtan gyi sdom pa thob na zhes bya ba ni zag pa med pa'i sdom pa thob na zhes ni mi brjod do/ /bsam gtan gyi sdom pa sngar bskyed pa kho nas de bor zin pa'i phyir ro/ /mi bya ba'i bsam pa thag pa nas zhes bya ba ni mtshon dang rgya'i las 'di mi bya'o snyam pa'i bsam pa thag pas bor du zin kyang sdom pa mnod pa med par sdom pa ma yin pa 'chad par mi 'gyur ro/ / dper na nad kyi gzhi yongs su spangs kyang nad rnying de sman med par mi zlogs pa de dang 'dra ste/ 'di skad du sdom pa ma yin pa 'dor bar 'dod na sdom pa mnod par bya'i gzhan du ni ma yin no zhes bshad pa yin no/ /de 'thob pa ni zhes bya ba ni sdom pa ma yin pa 'thob pa'o/ /rnam par rig byed ma yin pa ji ltar gtong zhes bya ba ni rnam par rig byed kyang zhes brjod dgos te/ de nyid kyi tshe na rang kun nas slong ba'i rnam par rig byed 'das pa'i 'thob pa 'chad pa'i phyir ro/

Relinquishing Intermediate Nonrevealing Forms 

In Treasure House (IV.41cd) (Gretil ed., Derge Tengyur vol. 140.12B), Vasubandu explains how intermediate nonrevealing forms are relinquished:

An intermediate (nonrevealing form is relinquished) by means of severance of the force (of the state of mind behind it), what is accepted, what is being done, the object, (one’s) lifespan and the roots (of one’s constructive force).  
(Skt.) /vegādānakriyārthāyurmūlacchedaistu madhyamā //
(Tib.) /bar ma shugs blangs bya ba dang / /don tshe rtsa ba chad pa las/ 

Vasubandhu explains in his Autocommentary (Gretil ed. 225.13-24, Derge Tengyur vol. 160.190A-B):

Now, how is an intermediate non-revealing (form) relinquished that is free from being a vowed restraint or an avowed non-restraint?  “An intermediate (nonrevealing form is relinquished) by means of severance of the force (of the state of mind behind it), what is accepted, what is being done, the object, (one’s) lifespan and the roots (of one’s constructive force).”  
[1] From the relinquishment of the force of the purity (of mind) or disturbing emotion by which the casting of the (intermediate) non-revealing (form) occurs, it (the non-revealing form) is also relinquished, like the coursing of a potter’s wheel and of an arrow. 
[2] It is also severed from relinquishing what is accepted. If one relinquishes the undertaking (one has accepted to do) as being enough, (the severance) is “by means the undertaking.”
[3] It is also broken off from breaking off (doing) what is being done, because of no longer acting in accord with what one has accepted (to do). 
[4] It is also broken off from the breaking of the object. Of what kinds of objects? Of material objects (such as) stupas, groves, temples, beds, seats, devices, nets and so on.
[5, 6] It is broken off from the severance of also (one’s) lifespan and also of the roots of (one’s) constructive force, (and occurs) when the roots of (one’s) constructive force begin to be cut off completely.
An intermediate non-revealing (form) is relinquished by means of these six circumstances.
(Skt.) atha saṃvarāsaṃvaravinirmuktā kathamavijñaptistyajyate / vegādānakriyārthāyurmūlacchedaistu madhyamā // yena hyasau prasādakleśavegenāvijñaptirākṣiptā bhavati tasya cchedātsā 'pi cchidyate / kumbhakāracakreṣugativat / ādānatyāgādapi cchidyate / yadi samādānaṃ tyajatyalaṃ samādāneneti / kriyāvicchedādapi vicchidyate yathāsamāttamakurvataḥ / arthavicchedādapi vicchidyate / katamasyārthasya / caityārāmavihāraśayanāsana yantrajālādino vastunaḥ / āyuṣo 'pi kuśalalmūlānāmapi cchedādvicchidyate / yadā kuśalamūlāni samucchettumārabhata ityebhiḥ ṣadbhiḥ kāraṇairavijñaptirmadhyamā tyajyate / 
(Tib.) yang sdom pa dang sdom pa ma yin pa ma gtogs pa'i rnam par rig byed ma yin pa ji ltar gtong zhe na/ bar ma shugs blangs bya ba dang / /don tshe rtsa ba chad pa las/ /rab tu dang ba dang / nyon mongs pa'i shugs gang gis rnam par rig byed ma yin pa 'di 'phangs pa de chad pa de yang rnam par 'chad par 'gyur te/ rdza mkhan gyi 'khor lo dang / mda'i 'gros bzhin no/ /gal te yang dag par blangs pa 'dis chog go zhes yang dag par len pa gtong na kun du blangs pa btang ba las kyang rnam par 'chad par 'gyur ro/ /ji ltar blangs pa bzhin ma byas pa'i bya ba rnam par 'chad pa las kyang rnam par 'chad par 'gyur ro/ /don rnam par 'chad pa las kyang rnam par 'chad par 'gyur ro/ /don gang zhe na/ mchod rten dang / kun dga' ra ba dang / gtsug lag khang / mal cha dang / stan dang / g(d)os dang / rgya la sogs pa'i dngos po'i/ /tshe chad pa las kyang 'chad par 'gyur ro/ /dge ba'i rtsa ba rnams 'chad pa las kyang rnam par 'chad par 'gyur te/ gang gi tshe dge ba'i rtsa ba rnams kun du gcod par rtsom pa na'o/ /de ltar na rgyu de drug gis rnam par rig byed ma yin pa gtong bar 'gyur ro /

Jinaputra Yashomitra (Gretil ed. Derge Tengyur vol. 105, 41B) elaborates on some points:

“Like the coursing of a potter’s wheel and of an arrow” (means) just like the coursing of a potter’s wheel and of an arrow (ends when the force driving them ends), like that, whatever the force of the affecting variable (was) that was the circumstance by mean of which (the intermediate nonrevealing form) was cast, because of the severance of it (of that force), it (the nonrevealing form) is severed as well.
“By means of the undertaking (being) enough” (means) by means of a statement of rejection.   
“No longer acting in accord with what one has accepted (to do)” is like this: “not eating having not paid homage to the Buddha or not made a mandala (offering beforehand).” By eating having not done (this), the intermediate nonrevealing (form) is severed. 
As for “devices, nets and so on,” with the words “and so on,” weapons, poison and so on are included.
As for “when the roots of (one’s) constructive force begin to be cut off completely,” (the intermediate nonrevealing form) is severed just at the starting point of the complete cutting off of the roots of constructive (force). (This) indicates, “Not at the point (when the roots) have (already) been cut off completely.” 
(Skt.) kuṃbhakāracakreṣugativad iti. yathā kuṃbhakāracakrasya iṣoś ca gatiḥ. yena kāraṇena saṃskāraviśeṣeṇa ākṣipto bhavati. tasya cchedāt sāpi cchidyate. tadvat. alaṃ samādāneneti pratyākhyānavacanena. yathāsamāttam akurvata iti. tadyathā buddham avanditvā. maṇḍalakam akṛtvā vā na bhokṣya iti. tad akṛtvā bhuṃjānasya sā madhyamā avijñaptiś chidyate. yaṃtrajālādīti ādiśabdena śastraviṣādi gṛhyate. kuśalamūlāni samucchettum ārabhata iti. kuśalamūlasamucchedaprāraṃbhāvasthāyām eva cchidyate. na samucchedāvasthayām iti darśayati.
(Tib.) /rdza mkhan gyi 'khor lo dang mda'i 'gros bzhin no zhes bya ba ni rdza mkhan gyi 'khor lo dang mda'i 'gros 'du byed kyi khyad par rgyu gang gis 'phangs pa yin par de chad pa yang 'chad pa de dang 'dra'o/ /yang dag par blangs pa 'dis chog go zhes bya ba ni 'dor ba'i tshig gis so/ /ji ltar blangs pa bzhin ma byas pa'i zhes bya ba ni 'di lta ste/ sangs rgyas la phyag ma byas shing dkyil 'khor ma byas par zas mi za'o zhes bya ba de dag ma byas par zas za ba'i bar ma'i rnam par rig byed ma yin pa de 'chad do/ /gdos dang rgya la sogs pa zhes bya ba'i sgras ni mtshon dang dug la sogs pa bsdu'o/ /dge ba'i rtsa ba rnams kun du gcod par rtsom pa na'o zhes bya ba ni dge ba'i rtsa ba kun du gcod par rtsom pa'i gnas skabs kho na ni 'chad kyi kun du chad pa'i gnas skabs na ni ma yin no zhes ston par byed do/ 
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