俱舍論記 16.106

16.106

「論曰至殺生業道」者，一要由先發欲殺故思，簡無殺心，釋頌「殺生由故思」。二於他有情，他言簡自，自殺不成業道。有情簡非情，殺非情亦不成業道，釋頌「他」字。三他有情想，簡自想、非有情想。若他作自想，不成業道。若有情作非情想，不成業道。釋頌「想」字。四作殺加行，簡無加行。謂執刀等從此至彼，釋頌下句「殺」字。五不誤而殺，不誤簡誤，殺顯果滿。謂唯殺彼所應殺者，不漫殺餘。此即簡誤，誤殺不成業道。釋頌「不誤殺」。此之殺字，通加行不誤，具此五緣名殺業道。

"The treatise says ... the path of karma of killing living beings": First, it must arise from a prior intentional thought desiring to kill; this excludes the absence of an intention to kill, explaining the verse's "killing living beings through intentional thought." Second, with respect to another sentient being; the word 'another' excludes oneself, for killing oneself does not constitute a path of karma. 'Sentient being' excludes the insentient, for killing an insentient thing also does not constitute a path of karma; this explains the word "another" in the verse. Third, the perception of another sentient being; this excludes the perception of oneself and the perception of a non-sentient being. If one perceives another as oneself, it does not constitute a path of karma. If one perceives a sentient being as insentient, it does not constitute a path of karma. This explains the word "perception" in the verse. Fourth, performing the preparatory application of killing; this excludes the absence of a preparatory application. That is, taking up a sword and going from here to there; this explains the word "killing" in the lower line of the verse. Fifth, killing without mistake; 'without mistake' excludes mistake, and 'killing' indicates the completion of the result. That is, killing only the one who was intended to be killed, without killing others at random. This excludes mistake; killing by mistake does not constitute a path of karma. This explains the verse's "not mistakenly killing." This word 'killing' extends to the preparatory application being without mistake; possessing these five conditions is called the path of karma of killing.