俱舍論記 16.87

16.87

「以從三根至從三亦爾」者，答。貪、瞋、邪見以從三根無間生故，可說加行。貪、瞋、癡三從三根生，或無間生、或相應生。又解：可說貪、瞋、邪見加行從三根生，加行即是貪、瞋、癡三。「謂或」已下別釋三根生三業道，如文可知。故《正理》四十一云「貪等加行如何從三？以從三根無間生故。謂從貪等三不善根，無間各容生三業道。由此已顯從貪、瞋、癡無間相應生三加行，依無間義亦生業道（已上論文）。」問：癡不善根與後三業道別可為加行。貪、瞋不善根與貪、瞋業道同，如何為加行？解云：根、道義別，隱顯互彰。前念顯根、隱道，後念顯道、隱根，故得說根為道加行。

"Because they arise immediately from the three roots … from the three as well": this is the reply. Because covetousness, ill-will, and wrong view arise immediately without interval from the three roots, one can speak of a preparatory stage. The three—covetousness, ill-will, and delusion—arise from the three roots either immediately without interval or concomitantly. Another explanation: one can say that the preparatory stages of covetousness, ill-will, and wrong view arise from the three roots, and the preparatory stages are precisely the three: covetousness, ill-will, and delusion. The phrase "that is, either …" and following individually explains how the three roots produce the three paths of action, as can be understood from the text. Thus *Nyāyānusāra*, fascicle 41, states: "How do the preparatory stages of covetousness and the rest arise from the three? Because they arise immediately without interval from the three roots. That is, from each of the three unwholesome roots—covetousness and the rest—the three paths of action can each arise immediately without interval. Through this it has already been shown that from covetousness, ill-will, and delusion, three preparatory stages arise concomitantly and immediately without interval; based on the meaning of 'immediately without interval,' they also produce the paths of action." (The above is the text of the treatise.) Question: The unwholesome root of delusion is distinct from the latter three paths of action, so it can serve as a preparatory stage. But the unwholesome roots of covetousness and ill-will are identical with the paths of action of covetousness and ill-will; how can they serve as preparatory stages? The explanation is: The meanings of 'root' and 'path' are distinct, being alternately concealed and manifested. In the preceding thought-moment the root is manifested and the path is concealed; in the succeeding thought-moment the path is manifested and the root is concealed. Therefore, the root can be said to be the preparatory stage of the path.