瑜伽論記 2.454

2.454

景云：文中於他眾生者，他者，則簡自殺不成業道；眾生者，簡殺草木不成業道；欲樂者，故起殺心簡誤殺也；起染心者，簡菩薩大悲行殺，非是染心，亦非業道等；乃至已下皆言起染心者，悉簡菩薩，菩薩為利眾生具示行十惡等行，但非染污。基又解云：五十九說：十惡業道，有五相差別，一、事；二、想，對法說為加行；三、欲樂；四、煩惱；五、究竟。如此殺生等於他眾生者，名事，自殺及殺非情非業道故，起殺欲樂者，名想，起害眾生想故，能生欲樂想從果名；起染污心者，名欲樂，依此想故作如是心，我當害生起欲樂故；起殺方便者，名煩惱，貪嗔癡等為方便故；殺究竟中云：所有身業者名究竟；或無間、或後時死，或可此中，一、事；二、欲樂；三、煩惱；四、方便，則想，對法論說：為加行故，五究竟。或方便者，加行業道，略無其想，因便說方便，方便非業道，餘九業准此應知。

Jing states: In the text, regarding 'toward another sentient being': 'another' excludes suicide, which does not constitute a course of karma; 'sentient being' excludes killing grass or trees, which does not constitute a course of karma; 'desire and pleasure' refers to deliberately giving rise to a murderous mind, excluding accidental killing; 'giving rise to a defiled mind' excludes a bodhisattva's killing through great compassion, which is not a defiled mind and also not a course of karma; from here onward, all mentions of 'giving rise to a defiled mind' exclude bodhisattvas, for bodhisattvas display the practice of the ten unwholesome acts and so on fully for the benefit of sentient beings, but without defilement. Ji explains further: Fascicle fifty-nine states that the ten unwholesome courses of karma have five differentiated characteristics: 1. the basis (vastu); 2. the perception (saṃjñā), which the Abhidharma calls the preliminary application; 3. the desire and pleasure; 4. the defilement (kleśa); and 5. the culmination (niṣṭhā). In this case of taking life, 'toward another sentient being' is the basis, because suicide and killing inanimate things are not courses of karma; 'giving rise to the desire and pleasure of killing' is the perception, because it is the perception of harming a sentient being, naming the perception from its result since it can generate desire and pleasure; 'giving rise to a defiled mind' is the desire and pleasure, because relying on this perception one produces such a thought, 'I will harm a living being', thus generating desire and pleasure; 'initiating the preliminary means of killing' is the defilement, because greed, anger, delusion, and so forth serve as the preliminary means; under culmination of killing, it says 'all bodily karma' is termed the culmination, whether [the being] dies immediately or at a later time. Or, alternatively, here: 1. the basis; 2. the desire and pleasure; 3. the defilement; 4. the preliminary means, which is the perception, since the Abhidharmakośa calls it the preliminary application; 5. the culmination. Or 'preliminary means' refers to the preliminary application of the course of karma, and it omits perception, mentioning the preliminary means in passing; the preliminary means is not the course of karma itself. The remaining nine karmas should be understood accordingly.