[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 11.63 # 華嚴經探玄記 11.63 華嚴經探玄記 11.63 - **Language:** Classical Chinese ### [11.63](https://indike.org/pramana/in.bauddha.taisho.1733.11.63) 二別釋文中，離十惡即為十段。初離殺中別辨內三：初因離者，離殺因故。此有二種：外具名受畜因，謂刀斫杖打餘呪藥等，但是能殺之具皆悉遠離，《梵網經》名離殺緣也；二內起貪等名起因，實具三毒，何故論中但舉貪瞋？釋：癡心邪求祠祀殺生，為難遣故，非謂不離，是故對治離中別明此離。問：貪瞋俱足起因，何故文中離瞋處言無瞋，離貪處不言無貪，但言有慚愧耶？答：殺業道中瞋為究竟故。《雜集論》第七云「殺生業道，貪瞋癡為方便，由瞋究竟。」如殺生，麁惡語、瞋恚業道亦爾。殺生謂為皮肉等是貪、為除怨等是瞋、為祠祀等是癡，離無慈悲，必不殺害他有情故，是故由瞋乃究竟也。言有慚愧者，謂貪利殺生沒命無恥，反此有愧故無貪也，《梵網經》中名離殺因。二言「於一切」下明對治離，謂內起慈悲對治殺事，何容得有殺法成就？《梵網經》中名離殺法。此中對治即離，名對治離，不同因離等。治行有二：一授與世出世樂因、二與彼二樂果。此中悲心是論安隱心也。言常求樂事者，通結因果之樂也。三果行離者，正離殺業。攬因成殺故名為果，離此所作故名果離。有二：細約心念，惱尚不曾有，況麁約身害，是即亡言。論中，麁內五緣成殺。《雜集》第七云「亦有五緣：一事者，謂有情數；二意樂者，謂此想及必害意；三方便者，謂為害故，加刀杖等；四煩惱者，謂貪等；五究竟者，謂彼眾生由方便故，或無間死、或後時死。」《地論》五中略無煩惱，《雜集》五中略無有他以簡自害，二論合釋通具七緣：一他簡自故；二眾生簡非情故；三眾生想簡迷心故；四殺心簡錯誤故；五興方便加刀杖故；六起貪等簡慈救故，以菩薩為救重罪，殺不犯故。七究竟命斷故。闕緣辨罪，思准可知。下諸戒中皆具此緣，亦准之。離殺生竟。 > Second, in the text of the specific explanation, leaving the ten unwholesome actions constitutes ten sections. First, within leaving killing, the internal three are distinguished: first, leaving the causes, because one leaves the causes of killing. These are of two kinds: external implements are called the cause of receiving and keeping, meaning knives for hacking, clubs for beating, as well as mantras, poisons, and so forth; whatever implements can kill are all completely abandoned—the Fanwang jing calls this leaving the conditions of killing. Second, internally giving rise to greed and so forth is called the cause of arising; in reality all three poisons are present, so why does the treatise only cite greed and anger? Explanation: because killing living beings out of a deluded mind to make perverse offerings in sacrificial rites is difficult to dispel, it does not mean it is not abandoned; therefore, it is specifically clarified in leaving through antidotes. Question: Since greed and anger are both fully present as causes of arising, why is it that in the text, regarding leaving anger it says 'without anger', while regarding leaving greed it does not say 'without greed', but only says 'possessing shame and conscience'? Answer: Because in the course of action of killing, anger constitutes the culmination. Fascicle seven of the Saṃyuktābhidharma-samuccaya says: 'In the course of action of killing living beings, greed, anger, and delusion are the preliminary expedient, and through anger it is culminated.' As with killing, coarse and harsh speech and the course of action of malice are also like this. For killing living beings, doing so for hide, flesh, etc. is greed; doing so to eliminate enemies, etc. is anger; doing so for sacrificial rites, etc. is delusion. Without departing from benevolence and compassion, one will definitely not harm or kill other sentient beings, therefore it is brought to culmination by anger. 'Possessing shame and conscience' means that killing for profit and risking one's life is shameless; contrary to this, having conscience means being free of greed; in the Fanwang jing this is called leaving the causes of killing. Second, from 'toward all' onward explains leaving through antidotes; that is, internally giving rise to benevolence and compassion serves as the antidote to acts of killing; how could the dharma of killing possibly be accomplished? The Fanwang jing calls this leaving the dharmas of killing. Here, the antidote itself is the abandonment, hence called leaving through antidotes, unlike leaving causes and so forth. Antidotal practice is of two kinds: 1. bestowing the causes of mundane and supramundane happiness; 2. giving the fruits of those two forms of happiness. Here, the compassionate mind is the mind of pacification in the treatise. 'Constantly seeking pleasant matters' generally concludes the happiness of cause and effect. Third, leaving through fruit and action means directly leaving the karma of killing. Gathering causes to consummate killing is called fruit; abandoning what is done here is called leaving the fruit. There are two kinds: subtleness in terms of mental thought, where even affliction never occurs, let alone coarseness in terms of physical harm, which is beyond words. In the treatise, five conditions within coarseness consummate killing. Fascicle seven of the Saṃyuktābhidharma-samuccaya says: 'There are also five conditions: 1. the object, which means belonging to the class of sentient beings; 2. the intention, which means the perception of such and the definite intention to harm; 3. the expedient, which means applying knives, clubs, etc. for the sake of harming; 4. the defilement, which means greed and so forth; 5. the culmination, which means that through the expedient, that sentient being dies either immediately or at a later time.' Among the five of the Daśabhūmika-śāstra, defilement is omitted; among the five of the Saṃyuktābhidharma-samuccaya, 'the existence of another' is omitted to exclude self-harm. Combining the explanations of the two treatises, there are seven conditions in all: 1. another, excluding oneself; 2. a sentient being, excluding the insentient; 3. perception of a sentient being, excluding a confused mind; 4. a mind to kill, excluding an error; 5. initiating an expedient by applying knives and clubs; 6. giving rise to greed and so forth, excluding compassionate rescue, because for a bodhisattva who kills to rescue from a grave transgression, there is no offense; 7. culmination through the severance of life. Determining the guilt when conditions are lacking can be known by analogizing and deducing. All the subsequent precepts also possess these conditions, and should be understood accordingly. Leaving the taking of life is concluded. > — English (machine translation) (machine translation) - [Previous: 11.62](https://indike.org/pramana/in.bauddha.taisho.1733.11.62) - [Next: 11.64](https://indike.org/pramana/in.bauddha.taisho.1733.11.64) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1733.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.11.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.11.63](https://indike.org/pramana/in.bauddha.taisho.1733.11.63) · Pramāṇa