瑜伽師地論略纂 3.154

3.154

法相差別，大文分二：初標、後釋。釋中復二：初不善、後善。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，殺生中，「於他眾生」者，名事，自殺及非情，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，貪瞋癡等為方便相。

Regarding the distinctions of dharmas, the main text is divided into two: first, the statement; second, the explanation. Within the explanation, there are again two: first, the unwholesome; second, the wholesome. Fascicle fifty-nine states: The ten courses of unwholesome action have five distinguishing characteristics: first, the basis; second, the perception, which the Abhidharma explains as preliminary application (prayoga); third, the desire; fourth, the affliction; fifth, the culmination. In this way, in killing living beings: 'with regard to another sentient being' is called the basis, for killing oneself and insentient things are not courses of action. 'Giving rise to the desire to kill' is called perception; because one gives rise to the perception of harming a sentient being, it can generate desire; the perception takes its name from the fruit. 'Giving rise to a defiled mind' is called desire; based on this perception, one forms such a thought, 'I shall harm the living being', thus generating desire. 'Giving rise to the means of killing' is called affliction; greed, anger, delusion, etc., constitute the characteristics of the means.