俱舍論記 16.37

16.37

「能與損益為根本故」者，答。由起正見不殺生等，由起邪見作殺生等。正見、邪見雖正起時非損益他，能與身、語損益諸業為根本故，亦成善、惡。問：意三種中何故不約餘二問答？解云：而不說者，略故不論。又解：餘之二種，容於事中損他，不同邪見；容於事中益他，不同正見，故不約彼為問。又問：意思惡行中，慢等亦是惡行，何故但說貪、瞋等三？意善行中，信等亦是善行，何故但說無貪等三？解云：以此三種麁品攝故，十業道攝，是故偏說。

[On the reply,] "Because they serve as the root for harm and benefit": By giving rise to right view, one does not kill living beings, etc.; by giving rise to wrong view, one engages in killing living beings, etc. Although right view and wrong view do not directly benefit or harm others at the very moment they arise, because they can serve as the root for all bodily and vocal karmas of harm and benefit, they also constitute good and bad. Question: Among the three mental factors, why are the other two not mentioned in the question and answer? Explanation: The reason they are not mentioned is that they are omitted for brevity. Another explanation: The other two factors can directly harm others in actual situations, unlike wrong view; and they can directly benefit others in actual situations, unlike right view; hence the question was not framed in terms of them. Another question: Among mental bad actions, conceit and the like are also bad actions; why are only the three—greed, hatred, and so forth—mentioned? Among mental good actions, faith and the like are also good actions; why are only the three—non-greed and so forth—mentioned? Explanation: Because these three are subsumed under the coarse grade and are subsumed under the ten paths of karma, they are specifically mentioned.