俱舍論疏 16.38

16.38

論「三妙行者至無瞋正見」，釋三妙行。翻三惡行為三妙行。即「一切善業」者，謂不飲酒等及禮讚等，離前、後近分及根本業。《婆沙》一百一十七云「問：為三妙行攝三寂默？三寂默攝三妙行耶？答：應作四句。有妙行非寂默，謂除無學身、語妙行，餘身、語妙行及一切意妙行。有寂默非妙行，謂無學心。有妙行亦寂默，謂無學身、語妙行。有非妙行非寂默，謂除前相。為三妙行攝三清淨？三清淨攝三妙行耶？答：隨其事展轉相攝。為三清淨攝三寂默？三寂默攝三清淨耶？答：應作四句。有清淨非寂默，謂除無學身、語清淨，餘身、語清淨及一切意清淨。此復云何？謂學、非學非無學，身、語清淨及三種意清淨，以意寂默唯無學心故。有寂默非清淨，謂無學心非業性故。有清淨亦寂默，謂無學身、語清淨。有非清淨非寂默，除前相。」

On the text, "The three good conducts [...] non-malice, and right view": This explains the three good conducts. Inverting the three misdeeds produces the three good conducts. That is, "all wholesome karma" refers to refraining from drinking alcohol, praising, and so forth, apart from the prior and posterior preparatory stages as well as the root karmas. The *Vibhāṣā*, fascicle 117, says: "Question: Do the three good conducts subsume the three silences, or do the three silences subsume the three good conducts? Answer: One should form a fourfold proposition. There is good conduct that is not silence: excluding the bodily and vocal good conduct of the non-learner, the remaining bodily and vocal good conduct and all mental good conduct. There is silence that is not good conduct: the mind of the non-learner. There is that which is both good conduct and silence: the bodily and vocal good conduct of the non-learner. There is that which is neither good conduct nor silence: excluding the aforementioned characteristics. Do the three good conducts subsume the three purities, or do the three purities subsume the three good conducts? Answer: In accordance with their facts, they reciprocally subsume each other. Do the three purities subsume the three silences, or do the three silences subsume the three purities? Answer: One should form a fourfold proposition. There is purity that is not silence: excluding the bodily and vocal purity of the non-learner, the remaining bodily and vocal purity and all mental purity. What is this further? It refers to the bodily and vocal purity of learners and neither-learners-nor-non-learners, and the three kinds of mental purity, because mental silence is solely the mind of the non-learner. There is silence that is not purity: the mind of the non-learner, because it is not of the nature of karma. There is that which is both purity and silence: the bodily and vocal purity of the non-learner. There is that which is neither purity nor silence: excluding the aforementioned characteristics."