俱舍論疏 17.60

17.60

論「一俱轉者至隨一究竟」，此釋一俱轉。無身、語七，貪等三中隨一現起。若先加行造惡色業，不染心時隨一究竟。《正理論》云「貪等餘染及不染心現在前時，隨一究竟。」此論略故，不說貪等餘染。《正理》云「有餘師說：身三業道，一一思俱轉，謂殺、盜、邪婬。破云：理不應然，邪婬必二，無遣他為故、必貪竟究故；殺、盜自為，亦必二故。設據遣他作，應差別言，謂於究竟時貪等不起。」此論文，前說貪究竟等據自作業，今說思俱轉通遣他作。

The treatise says, "Operating together with one [...] any one reaches completion": this explains operating together with one. Without the seven of body and speech, any one among the three—greed and so forth—arises. If one previously engaged in preparatory action performing unwholesome physical karma, any one reaches completion during an unsoiled mind. The Nyāyānusāra states: "When remaining soiled minds such as greed or an unsoiled mind are manifest, any one reaches completion." Because this treatise is abbreviated, it does not mention remaining soiled states such as greed. The Nyāyānusāra states: "Other masters say: each of the three bodily karmapathas operates together with a single intention, namely killing, stealing, and sexual misconduct. This is refuted: logically it should not be so; sexual misconduct necessarily involves two, because one never sends another to perform it, and it necessarily reaches completion through greed; killing and stealing performed by oneself also necessarily involve two. Even if based on sending another to do it, a distinction should be stated, namely that greed and so forth do not arise at the time of completion." In this treatise's text, the earlier explanation that greed reaches completion, etc., was based on actions done by oneself, while now stating that they operate together with intention applies also to sending another to do it.