俱舍論頌疏論本 17.19

17.19

善總開至十者，十善業道通據隱、顯，名為總開。隱謂處中善，顯謂律儀也。隱、顯通論，有十俱轉。別據顯相，無一、無八、無五俱轉，唯據律儀，不約處中，名為顯也。且約顯中二俱轉者，此有二種：且初二者，謂善五識現在前時，無散善七，以善五識故，有無貪、無瞋。無分別故，無正見一。第二二者，謂依無色，盡、無生智現在前時，無散善七。依無色故，無定戒七。盡無生故，有無貪、瞋。以息求故，無正見也（無散善者，謂不受欲界散律儀也）。三俱轉者，謂與正見相應意識現在前時，無七色善，以是正見故，必有無貪、無瞋、正見三業道也。無七色者，謂不受戒及不入定，無七善色也。四俱轉者，謂惡無記心現在前時，得近事、近住、勤策律儀。以惡無記故，無無貪等三。受近住等戒，故有四善律儀，謂身三、語一，謂四支戒也。六俱轉者，謂善五識現在前時，得上三戒，謂近事等。以善五識故，有無貪、無嗔。於前四上加無貪、瞋，故成六也。七俱轉者，此有二種：且第一七者，謂善意識無隨轉色，正見相應現在前時，得上三戒，謂近事等。正見相應故，必有無貪、無瞋、正見三也。得近事等戒故，復有四支，故成七也。第二七者，或惡無記心現在前時，得苾芻戒，成七善無表也。九俱轉者，此有三種：第一九者，謂善五識現在前時，得苾芻戒。善五識故，有無貪、無瞋。得苾芻戒，有七色善。故成九也。第二九者，或依無色，盡、無生智現在前時，得苾芻戒。以盡、無生智故，無正見一，有無貪、無瞋二。得苾芻戒，有七色善。故成九也。第三九者，謂靜慮攝，盡、無生智現在前時，以靜慮故，有定戒七。盡、無生故，有無貪、無瞋。故成九也。十俱轉者，此有二種：第一十者，謂善意識無隨轉色，正見相應現在前時，得苾芻戒。以正見故，有無貪等三。得苾芻戒，有七色善。故成十也。第二十者，謂餘一切有隨轉色，正見相應心正起位。以隨轉色，有定戒七。正見相應故，有正見等三。名十俱轉也。

'Wholesome, taken comprehensively, open up to ten' means that the ten wholesome karmapathas, covering both the latent and manifest, are called 'comprehensively opened'. 'Latent' refers to intermediate wholesome [action], and 'manifest' refers to restraint (saṃvara). Taken comprehensively across latent and manifest, there are ten operating together. Considered specifically according to the manifest signs, there are no instances of one, eight, or five operating together; taking restraint alone, without treating the intermediate, is called 'manifest'. First, regarding the manifest, as for two operating together, there are two kinds: The first two means: when the wholesome five consciousnesses are present, there are not the seven [forms of] dispersed wholesome [matter]; because of the wholesome five consciousnesses, there are non-greed and non-hostility. Because they lack conceptual differentiation, right view—which is one—is absent. The second two means: based on the formless realm, when the knowledge of destruction or the knowledge of non-arising is present, there are not the seven [forms of] dispersed wholesome [matter]. Because they are based on the formless realm, there are not the seven [disciplines of] meditative restraint. Because of [the knowledge of] destruction and non-arising, there are non-greed and non-hostility. Because seeking has ceased, there is no right view (having no dispersed wholesome [matter] means not receiving the dispersed restraint of the desire realm). As for three operating together: when the mental consciousness associated with right view is present, there are not the seven physical and vocal wholesome [factors]; because it is right view, there must be the three karmapathas of non-greed, non-hostility, and right view. Having no seven physical and vocal [factors] means that without having undertaken restraint and without entering meditative absorption, there is no physical and vocal matter of the seven wholesome [actions]. As for four operating together: when an unwholesome or indeterminate mind is present, one obtains the restraint of a lay devotee (upāsaka), of fasting (upoṣadha), or of a novice (śrāmaṇera). Because of being unwholesome or indeterminate, the three such as non-greed are absent. Having received the precepts of fasting and so forth, there are four wholesome restraints, namely three bodily and one vocal, which are the four factors of restraint. As for six operating together: when the wholesome five consciousnesses are present, one obtains the upper three restraints, namely of a lay devotee and so forth. Because of the wholesome five consciousnesses, there are non-greed and non-hostility. Adding non-greed and non-hostility to the preceding four, it thus constitutes six. As for seven operating together: there are two kinds of this. First, the former seven: when the wholesome mental consciousness without attendant physical matter, associated with right view, is present, one obtains the upper three restraints, namely of a lay devotee and so forth. Because it is associated with right view, it necessarily has the three: non-greed, non-hostility, and right view. Because of obtaining the precepts of a lay devotee and so forth, there are also the four factors, thus constituting seven. Second, the latter seven: or when an unwholesome or indeterminate mind is present, one obtains the bhikṣu precepts, constituting seven wholesome unmanifest [forms of matter]. As for nine operating together: there are three kinds of this. The first nine: when the wholesome five consciousnesses are present, one obtains the bhikṣu precepts. Because of the wholesome five consciousnesses, there are non-greed and non-hostility. Because of obtaining the bhikṣu precepts, there are seven physical and vocal wholesome [factors]. Thus it constitutes nine. The second nine: or based on the formless realm, when the knowledge of destruction or the knowledge of non-arising is present, one obtains the bhikṣu precepts. Because of the knowledge of destruction or of non-arising, right view, being one, is absent, while the two—non-greed and non-hostility—are present. Because of obtaining the bhikṣu precepts, there are seven physical and vocal wholesome [factors]. Thus it constitutes nine. The third nine: subsumed under meditative concentration (dhyāna), when the knowledge of destruction or the knowledge of non-arising is present, because of meditative concentration, there are the seven [disciplines of] meditative restraint. Because of [the knowledge of] destruction and non-arising, there are non-greed and non-hostility. Thus it constitutes nine. As for ten operating together: there are two kinds of this. The first ten: when the wholesome mental consciousness without attendant physical matter, associated with right view, is present, one obtains the bhikṣu precepts. Because of right view, there are the three—non-greed and so forth. Because of obtaining the bhikṣu precepts, there are the seven physical and vocal wholesome [factors]. Thus it constitutes ten. The second ten: at the time when any other mind with attendant physical matter, associated with right view, arises. Because of attendant physical matter, there are the seven [disciplines of] meditative restraint. Because of being associated with right view, there are the three—right view and so forth. This is called ten operating together.