俱舍論記 16.46

16.46

「意善業道至謂諸善思」者，意善業道，於意妙行不攝善思。與思為道，名為業道。此思非與思為道故，故不攝思。問：何故不言輕無貪等非業道耶？解云：准前惡業，於善業中亦應具說輕無貪等，而不說略而不論。或前惡中說輕貪等，善中不說，影顯可知。或善法起難，起即成業道，故不言輕。惡法起易，故分二種：重為業道，輕非業道。雖有三解，前二為勝。問：何故不言加行、後起？解云：麁品現前即根本故，無加行、後起。亦如下說。

[On the text,] "Mental good paths of karma [...] meaning wholesome volitions": Mental good paths of karma do not subsume wholesome volition under mental excellent conduct. Serving as the path for volition is why they are called paths of karma; this volition does not serve as the path for volition, and therefore does not subsume volition. Question: Why is it not said that light non-greed and the like are not paths of karma? Explanation: By analogy with the previous bad karma, in good karma light non-greed and the like should also be fully mentioned; the reason they are not mentioned is that they are omitted for brevity. Alternatively, light greed and the like were mentioned previously in the bad, and by not mentioning them in the good, their presence is understood by implication. Alternatively, good dharmas arise with difficulty, and once arisen they immediately constitute a path of karma, hence "light" is not mentioned; bad dharmas arise easily, so they are divided into two kinds: the heavy are paths of karma, the light are not paths of karma. Although there are three explanations, the first two are superior. Question: Why are preparatory and subsequent actions not mentioned? Explanation: When the coarse grade presents itself, it is immediately fundamental, so there are no preparatory and subsequent actions. This is also as explained below.