Midrash for Zevachim 3:1

כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּזָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:

If people who are ineligible [to serve in the Temple] slaughtered [an offering], their slaughtering is valid, since slaughtering is valid if performed by <i>Zarim</i> [people who are not kohanim], by women, by slaves, and by impure individuals. This is so even for <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] provided that impure individuals do not touch the meat. Therefore, these [people] invalidate [offerings] through [unlawful] thought. [If such ineligible] people collected the blood [with the intention of acting] after its proper time or outside its proper place, an eligible person should return and collect [blood] if there is still life blood [in the animal].

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