俱舍論記 17.76

17.76

「別據顯相至有一八五」者，此下重分別。若別據律儀顯相，所遮如上。若通據律儀、處中隱顯，即無所遮。處中業道非是律儀，名離律儀。據此隱相，有一、八、五業道俱轉。依宗正辨，受五戒等必須具足方名律儀。若不具受非是律儀，但是處中業道。如人不能具受五戒等，隨其多少要期，且受離殺生等。雖不名為律儀所攝，亦得名為處中業道。此中為足善業道中總有十種俱轉，且於處中說一、八、五，理實處中具有十種。故《婆沙》一百一十三云「受非律儀非不律儀時，身、語七善業道隨所要期多少不定，意三善業道或有或無、或多或少。

Regarding "Relying specifically on the manifest characteristics up to there are one, eight, and five": below this is a re-analysis. If one relies specifically on the manifest characteristics of restraint, what is excluded is as above. If one relies generally on restraint and the intermediate state, whether obscure or manifest, then nothing is excluded. The intermediate courses of action are not restraint, and are called 'apart from restraint'. Relying on these obscure characteristics, there are one, eight, and five courses of action functioning simultaneously. When correctly analyzed according to the school, receiving the five precepts and so forth must be complete in order to be called restraint. If they are not completely received, it is not restraint, but merely intermediate courses of action. For example, if a person cannot completely receive the five precepts and so forth, according to the extent of their resolution, they provisionally receive abstention from killing and the like. Although this is not subsumed under restraint, it can also be called an intermediate course of action. Here, in order to complete a total of ten kinds of simultaneous functioning among wholesome courses of action, one, eight, and five are provisionally stated for the intermediate [state]; in reality, the intermediate [state] possesses all ten kinds. Therefore, the *Mahāvibhāṣā*, fascicle 113, states: "When receiving neither restraint nor non-restraint, the seven bodily and verbal wholesome courses of action are indeterminate in number according to one's commitment; the three mental wholesome courses of action may be present or absent, more or fewer."