Obtaining Nonrevealing Forms and Their Duration in Vaibhashika

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

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, Autocommentary (Gretil 222.10-11, Derge 188A-B), elaborates:

As for “The obtainment of an avowed nonrestraint is by means of what is done or by means of a swearing” – an avowed nonrestraint 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 nonrestraint 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. 

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

The obtainment of the remaining (type of) nonrevealing (form), however, is from (its) field, an acceptance, or a show of respect.

(Skt.) śeṣāvijñaptilābhastu kṣetrādānādarenāt //

(Tib.) /lhag ma'i rnam rig min zhing dang / /len dang gus par byed pas 'thob/ 

Vasubandhu, Autocommentary (Gretil 222.13-18, Derge 188B), explains:

As for “the obtainment of the remaining (type of) nonrevealing (form), however, is from (its) field, an acceptance, or a 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 items 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 nonrestraint 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 elaborates in A Commentary to “A Treasure House (of Special Topics of Knowledge)”: A Filigree of Abhidharma (Chos mngon-mdzod-kyi tshig-le’ur byas-pa’i’grel-pa mngon-pa’i rgyan) (Sera Je Library ed. 326):

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 items and not produced from material items. 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 also 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, A Treasure House (IV.25ab) (Gretil ed., Derge 11B), states:

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, Autocommentary (Gretil. 211.14-17, Derge 180A), explains:

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 items 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 elaborates in The Clarified Meaning, An Explanatory Commentary on (Vasubandhu’s) “Treasure House of Special Topics of Knowledge” (Chos mngon-pa’i mdzod kyi ‘grel-bshad don-gsal-ba, Skt. Sphuṭārtha Abhidharmakośavyākhyā) (Gretil 373, Derge Tengyur vol. 143, 27A-B): 

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 items 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 making (an offering of one of the seven material items) with an unspecified (mind), one becomes endowed with a nonrevealing (form), because of the statement in a sutra, “‘Whether from moving or staying still,’ the positive force has been 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/ 

The quotation “‘Whether from moving or staying still,’ the positive force has been continuously increasing (all the way) up until (it becomes) extensive” that Jinaputra Yashomitra references is from the sutra he previously cited in Clarified Meaning (Gretil 354, Derge 9B-10A), which was translated in the previous part of this series.

Vasubandhu, Treasure House (IV.68a-c) (Gretil ed., Derge 13B), states 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, Autocommentary (Gretil 239.04-22, Derge 200A-B), explains:

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 (buying) 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 (the slaughterer) causes it to be deprived of life, then at that moment there is a revealing (form) and a nonrevealing (form). (The slaughterer) is touched with the uncommendable (action) of having taken a life due to two causes: from the precursory and, upon the death having occurred, from 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, A Filigree of Abhidharma (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, in the case of the seven destructive actions of body and speech, a nonrevealing form arises together with a revealing form whether the principal phase of the pathway of a karmic impulse of body or speech arises from a strong or a weak mental urge, either constructive or destructive. 
• If the precursory phase is caused to arise by a strong mental urge, the preliminary phase will have both a revealing and a nonrevealing form. Otherwise, it will only have a revealing form. 
• If a follow-up phase occurs, the follow-up phase too will have a revealing form. If no follow-up phase occurs, then after the finale of the pathway has occurred, there will still be a nonrevealing form. 

Vasubandhu, Treasure House (IV.27) (Gretil. ed., Derge 12A), specifies the length of time for which one takes a vowed restraint and an avowed nonrestraint:

The taking upon oneself of what has been vowed is for as long as one’s life or for a day. But an avowed nonrestraint 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, Treasure House (IV.19, 20a) (Gretil. ed., Derge 11B), also states:

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 nonrestraint 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, A Filigree of Abhidharma (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 (in that case) 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, 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. Thus, so long as the continuum of a nonrevealing form lasts, each moment is an outflow (rgyu-mthun-las byung-ba, Skt. niḥṣyanda) of its previous moment as its corresponding cause.