瑜伽師地論略纂 15.158

15.158

論云「或增彼故，以彼妻妾令他辱之，彼若受教，行欲邪行，便觸嗔恚所生相似欲邪行罪」者，即名邪行，不名身為究竟，亦發無作故也。　問曰：十業道以思為體，思即是業，如何名道？備師云：善不善能得可愛不可愛等道果，故彼業即道也。身語如下文釋意，俱是貪恚名，意業亦爾。作業之道，而非是業，不同於此，如《成業論》解，同前第八〈本地〉，不勞述之。貪、瞋、邪見是思之道，思所遊履，故名為道。

Regarding the treatise's statement, "Or to intensify [their suffering], one causes others to violate their wives and concubines; if that person accepts instruction and engages in sexual misconduct, one then incurs the sin resembling sexual misconduct born of anger": this is named sexual misconduct; it is not called bodily completion, and it also generates unmanifest [karma] (avijñapti). Question: The ten courses of karma take intention (cetanā) as their substance, and intention is karma; how are they called 'courses' (patha)? Master Bei said: Wholesome and unwholesome [actions] can attain the pleasant, unpleasant, and other fruits of the path; thus that karma is itself the course. Bodily and vocal [karma], as explained below regarding mind, are both called greed and anger; mental karma is likewise. Being the course of performing karma, yet not being karma itself, is not like this; as explained in the Karmasiddhiprakaraṇa, identical to the earlier eighth [fascicle] of the Maulī Bhūmi, there is no need to reiterate it. Greed, anger, and wrong views are the courses of intention, trodden by intention, and are therefore called courses.