俱舍論記 17.109

17.109

「論曰至由資具屬他」者，但從嗔、癡所生語業各有四支，總名邪語。以語即業，故不言業。但從嗔、癡所生身業各有三種，總名邪業。以身非業，故不言身。但從貪所生身、語二業，身三語四，以難除故別立邪命。謂貪微細而能映奪諸有情心，彼所起業難可禁護。佛為於正命，令殷重修故，佛離前邪語、邪業別說邪命。引頌可知。取下兩句為證，上兩句同文故來。故《正理》云「諸在家人邪見難斷，以多妄執吉祥等故。諸出家者邪命難除，所有命緣皆屬他故。」

[On the phrase] “The commentary says … because requisites are dependent on others”: vocal karma arising only from hatred and delusion each has four factors, collectively called wrong speech. Because speech is itself karma, it does not say “karma.” Bodily karma arising only from hatred and delusion each has three kinds, collectively called wrong action. Because the body is not karma, it does not say “body.” But bodily and vocal karma arising from greed—three bodily and four vocal—because they are difficult to eliminate, are separately established as wrong livelihood. That is, greed is subtle yet capable of overcoming the minds of sentient beings, and the karma initiated by it is difficult to restrain and guard against. In order to cause earnest cultivation with respect to right livelihood (samyag-ājīva), the Buddha spoke of wrong livelihood separately, apart from the preceding wrong speech and wrong action. Quoting the verse can be known. It takes the lower two lines as proof; the upper two lines are cited because they belong to the same text. Therefore the *Nyāyānusāra* says: “For householders, wrong views are difficult to sever, because they mostly cling falsely to auspiciousness and the like. For renunciants, wrong livelihood is difficult to eliminate, because all conditions of life depend on others.”