俱舍論頌疏論本 16.53

16.53

釋曰：十善業道加行、根本、後起三位，以是善故，皆無貪等，三善根生無貪等三必相應故，故皆具三。善三位者，離惡加行、根本、後起，名善加行、根本、後起。且如勤策受具戒時，來入戒場，乃至一白二羯磨等，皆名善業道加行。第三羯磨竟，一剎那中表、無表業名根本業道。從此已後，至說四依，及餘依前相續隨轉表、無表業，皆名後起（四依者，常乞食、樹下坐、著糞掃衣、食陳棄藥。餘依前者，謂未死已來身也）。

The commentary says: The three stages of the ten wholesome courses of action—preparatory, root, and subsequent—because they are wholesome, are all born from the three wholesome roots, such as non-greed, because the three such as non-greed are necessarily associated [with them]; therefore, they all possess all three. 'The three wholesome stages' means that abstaining from the unwholesome preparatory, root, and subsequent stages is called the wholesome preparatory, root, and subsequent stages. Take, for example, when a novice (śrāmaṇera) receives full ordination: coming into the ordination hall, up to the single motion and two proclamations (jñaptidvitīyā karmavācanā) and so forth, are all called the preparatory stage of the wholesome course of action. When the third proclamation ends, the vijñapti and avijñapti karma in that single moment is called the root course of action. From this time onward, up to the declaration of the four resources (niśraya), and other vijñapti and avijñapti karma that roll on consecutively based on the earlier [ordination], are all called the subsequent stage. (The four resources are: always begging for food, sitting under trees, wearing rag-robes, and using fermented/discarded medicine. 'Other based on the earlier' refers to the body before death).