俱舍論記 15.214

15.214

「若依瞋生至瞋穢類故」者，若依瞋生身、語、意業，故契經中名為穢業。瞋之與穢，類相似故，眼、目異名故。以瞋釋穢，諸煩惱皆名為穢。瞋穢中極，重立穢名。穢是因，業是果，業果從彼穢因為名，故名穢業。故《正理》云「瞋名穢者，謂瞋現前如熱鐵丸，隨所投處便能燒害自他身心。諸煩惱中為過最重故，薄伽梵重立穢名，是諸穢中之極穢故。從瞋所生身、語、意業，穢為因故，果受因名，是故世尊說彼為穢。」

"If arising dependent on malice ... because they belong to the same category as defiled malice": if bodily, vocal, and mental karma arise dependent on malice, they are therefore called 'defiled karma' in the sūtras. Malice and defilement belong to similar categories, just as eye (yan) and eye (mu) are different names [for the same thing]. Explaining defilement by malice: all afflictions are called defilements. Malice is the extreme among defilements, so the name 'defiled' is emphatically assigned to it. Defilement is the cause and karma is the fruit; the fruit of karma takes its name from that cause of defilement; hence it is called 'defiled karma.' Thus the Nyāyānusāra states: "Malice is called defiled because when malice manifests, it is like a red-hot iron ball: wherever it is cast, it immediately burns and harms the bodies and minds of oneself and others. Among all afflictions, its fault is the gravest; therefore the Bhagavān emphatically assigned to it the name 'defilement,' because it is the most extreme defilement among all defilements. Bodily, vocal, and mental karma produced from malice have defilement as their cause, so the fruit receives the name of the cause; therefore the World-Honoured One called them 'defiled.'"