俱舍論疏 16.102

16.102

論「謂殺等三至名身等處起」，此別釋也。殺必於有情想成殺業道，緣假有情非名色等。麁惡語但緣有情發語，叱吒等欲令切其心腐。嗔謂有情相違損害之心成其業道，非於無情成業道也。由此三種業道有情處起。盜謂他財竊取，即是於他眾具起他物想。邪行謂於妻、妾等，亦是眾具。貪謂他物屬己想，亦是眾具。故三業道眾具處起。邪見業道撥無因果，不緣假有情亦非眾具，但緣五蘊、四諦、因果，故言名色處起。虛誑語等皆緣異名、句、文令他異解，故言名身等處起。此等皆是從多，非不少分亦緣餘法。

On the Śāstra's "That is to say, the three, killing and so forth... to ...arise in the loci of name-sets and so on": This is the specific explanation. Killing necessarily accomplishes the karmapatha of killing with the notion of a sentient being; it takes nominal sentient beings as its object, not name-and-form and so on. Harsh speech issues utterance solely taking sentient beings as its object, scolding and so forth, wishing to wound their very heart. Hatred refers to the mind of antagonism and injury toward sentient beings accomplishing its karmapatha; it does not accomplish the karmapatha toward non-sentient things (asattva). For this reason, these three karmapathas arise in the locus of sentient beings. Stealing refers to stealthily taking another's property; that is, conceiving the notion of another's belongings toward another's implements of life. Misconduct refers to [misconduct] toward wives, concubines, and so forth, which are also implements of life. Greed refers to the notion that another's belongings belong to oneself, which are also implements of life. Therefore, these three karmapathas arise in the locus of implements of life. The karmapatha of wrong view repudiates cause and effect; it does not take nominal sentient beings as its object, nor implements of life, but takes solely the five skandhas, the four truths, and cause and effect as its object; therefore it is said to arise in the locus of name-and-form. Lying and the rest all take different names, phrases, and syllables as objects to cause another to form a different understanding; therefore it is said that they arise in the locus of name-sets and so on. These are all stated in terms of the majority; it is not that a small portion does not also take other dharmas as objects.