瑜伽論記 18.468

18.468

言依止貪等，起犯戒思者，若依小論依瞋癡所起身語名邪語業。若依貪起身語，名為邪命。今依大乘說，若依貪瞋癡起犯戒思名邪語業。若依矯詐等起邪追求衣食等思名為邪命。若離前三邪應知，即是正語業命意現行性。言通達諸法真義是初業者，此是正見業，為他宣說等是第二業者，是正思惟業，此據散心尋說言教。若在漏無漏定無此業也。為斷餘結法隨法行是第三業者，為斷所餘修所斷故，發懃精進是精進業。

As for the statement 'relying on greed and so forth, giving rise to an intention that violates morality': if based on the Hīnayāna treatises, body and speech arisen relying on anger and delusion are called wrong speech and wrong action; if body and speech are arisen relying on greed, they are called wrong livelihood. Now, explained according to the Mahāyāna, if relying on greed, anger, and delusion one gives rise to an intention that violates morality, it is called wrong speech and wrong action; if relying on hypocrisy and deceit one gives rise to an intention of wrongly seeking clothing, food, and so forth, it is called wrong livelihood. If free from the former three wrongs, it should be known that this is the manifest activity of intention of right speech, action, and livelihood. As for 'penetrating the true meaning of all dharmas is the first function': this is the function of right view. 'Expounding it for others and so forth is the second function': this is the function of right thought; this is based on investigating and speaking verbal teachings with a distracted mind; if within tainted or untainted concentration, there is no such function. 'Dharmas that accord with the Dharma to sever the remaining fetters is the third function': to sever what remains that is to be abandoned by cultivation, one generates diligent effort; this is the function of diligence.