俱舍論記 16.122

16.122

「已辨不與取至行所不應行」者，此即第三明欲邪行相。邪行義准亦有五緣：一起婬故思，簡無故思，准前應有。二所不應行，簡異自所應行，頌中有此。三所不應行想，簡異應行想。若於所不應行作應行想不成業道，想亦准前必應有故。四起邪婬加行，簡無加行，准前應有。五不誤而婬。不誤簡誤，從前流來。如長行說，婬顯事成，准前應有。

"Having distinguished taking what is not given […] engaging in improper conduct": this is the third [section], explaining the characteristics of sexual misconduct. By analogy, sexual misconduct also has five conditions: First, generating the prior intention for sexual intercourse, excluding the absence of prior intention; by analogy with the previous, it must be present. Second, improper conduct, excluding what is proper conduct for oneself; this is present in the verse. Third, the perception of improper conduct, excluding the perception of proper conduct. If one regards what is improper conduct as proper conduct, it does not constitute a course of action; perception must also be present by analogy with the previous. Fourth, initiating the preliminary action of sexual misconduct, excluding the absence of preliminary action; by analogy with the previous, it must be present. Fifth, engaging in sexual intercourse without mistaking. "Without mistaking" excludes mistaking, carrying over from the previous. As stated in the prose, sexual intercourse indicates the completion of the deed; by analogy with the previous, it must be present.