瑜伽師地論略纂 3.155

3.155

殺究竟中，「所有身業」者，名究竟，或無間，或後時死。或此為四：一、事；二、欲樂；三、煩惱；四、方便，即想，《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。餘九業道，准此應知。此說欲樂為染心者，簡大菩薩慈悲行殺，後得智中非染污故。五義闕一，不成業道，要具五支，方成業道。且如殺生，於彼非彼想、非於彼彼想，非業道；於彼彼想、非於彼非彼想，皆成業道。餘皆准知。

In the culmination of killing, 'all bodily actions' is called the culmination, with death occurring either immediately or later. Or this may be four: first, the basis; second, the desire; third, the affliction; fourth, the means, which is the perception, because the Abhidharmasamuccaya explains it as preliminary application; fifth, the culmination. Or the means is the course of action of preliminary application; omitting the cause of its perception, it merely speaks of the means, and the means is not the course of action [itself]. The remaining nine courses of action should be understood accordingly. Here, explaining desire as a defiled mind is to exclude a great bodhisattva who performs killing out of compassion, since within subsequent cognition it is not defiled. If any one of the five factors is missing, it does not constitute a course of action; it requires the completion of all five factors to become a course of action. Take killing living beings for example: having the perception of that which is not that [living being], or not having the perception of that [living being] toward that [living being], is not a course of action; having the perception of that toward that, or not having the perception of that which is not that toward that which is not that, both constitute courses of action. The others should all be understood accordingly.