瑜伽師地論略纂 4.21

4.21

「故思業者，謂故思已，若作業，若增長業等」者，此中故作或增長，名故思業；非故作或增，名不故思業。《對法》明思業、思已業，初是福、非福、不動業，後是身、語、意業，與此不同。又彼論說故思業有五，如次前說，與此相違，通增長、不增長故。此依殊勝強思，當定招異熟，名故思業；彼依但是故思所作，非任運業，通當得、不當得果，皆名故思。所望別故，亦不相違。

Regarding “Karma performed with intention means: having intended, whether performing the karma, or accumulating the karma, etc.”: Here, what is intentionally performed or accumulated is called intentional karma; what is not intentionally performed or accumulated is called unintentional karma. The Abhidharma-samuccaya explains volitional karma and karma after volition: the former is meritorious, non-meritorious, and immovable karma, while the latter is bodily, vocal, and mental karma, which differs from this text. Moreover, that treatise states there are five kinds of intentional karma, as just explained above, which conflicts with this text because here it applies to both accumulated and non-accumulated karma. Here, intentional karma is established based on superior and strong intention that is bound to definitely incur retribution; there, it is established based merely on what is done with intention rather than spontaneously, covering both what will and will not definitely attain its fruit, both of which are termed intentional. Because their perspectives differ, there is likewise no contradiction.