俱舍論頌疏論本 16.43

16.43

後起此相違者，後起與此加行相違，謂後起位無表定有，表則不定，隨前業作則有表業，異此則無。問：「於此義中，如何建立加行、後起及根本耶？」答：「且不善中最初殺業，如屠羊者將行殺時，先發殺心，從床而起。執持價直。趣賣羊廛，搘觸羊身，酬價捉取，牽還養飴。將入屠坊，手執刀杖，若打若刺，至命未終，如是皆名殺生加行。隨此表業，彼正命終，此剎那頃表、無表業，是謂殺生根本業道。由二緣故，令諸有情根本業道殺罪所觸：一由加行、二由果滿（命終名果滿也）。此剎那後，殺無表業隨轉不絕，名殺後起。及於後時，剝截治洗、若秤若賣、或煮或食、讚述其美表業剎那，如是亦名殺生後起（前言後起有表業者，即此文是也）。餘六業道，隨其所應，三分不同，准例應說。」論云：「貪、瞋、邪見纔現在前，即說名為根本業道，故無加行、後起差別（解云：殺生等七通加行、根本、後起，貪、瞋等三唯根本也）。」

"The subsequent is the reverse of this" means that the subsequent stage is the reverse of this preparatory stage: in the subsequent stage, avijñapti is definitely present, while vijñapti is not fixed; if action is performed in accordance with the preceding deed, there is vijñapti-karma, otherwise there is none. Question: "In this context, how are the preparatory, subsequent, and root stages established?" Answer: "First, among unwholesome actions, taking the initial act of killing: when a sheep-butcher is about to perform the killing, he first gives rise to the intention to kill and rises from his seat. Holding money, he goes to the sheep market, touches the sheep's body, negotiates the price, takes possession of it, leads it back, feeds and waters it. About to enter the slaughterhouse, holding a knife or stick in his hand, whether striking or stabbing, until life has not yet ended—all such actions are called the preparatory stage of killing. Consequent upon this vijñapti-karma, at the very moment its life ends, the vijñapti and avijñapti karma of this single moment constitute the root course of action of killing. Through two conditions, sentient beings are touched by the sin of killing of the root course of action: first, through the preparation; second, through the fulfillment of the fruit (the ending of life is called the fulfillment of the fruit). After this moment, the avijñapti-karma of killing continues to roll on without interruption; this is called the subsequent stage of killing. And at a later time, the moments of vijñapti-karma when flaying, butchering, washing, weighing, selling, boiling, eating, or praising its flavor—such are also called the subsequent stage of killing (what was said earlier about the subsequent stage having vijñapti-karma refers precisely to this text). The remaining six courses of action, as appropriate, differ in their three divisions and should be understood by analogy." The Śāstra states: "As soon as greed, hatred, and wrong view become present, they are immediately called root courses of action, so they have no distinction of preparatory and subsequent stages. (The explanation is: the seven beginning with killing encompass preparatory, root, and subsequent stages; the three beginning with greed are root only)."