大般涅槃經集解 19.40

19.40

案道生曰：雖壞五陰，無損佛性。傷五陰故，名曰殺生；不可以佛性無損，謂無不善業也。僧亮曰：因不離果，故言住也。五陰相續，或天或人，人天陰異，此死彼生，故可壞也。皆求樂淨，此二不殊，故不可壞，佛以乳毒為譬也。僧宗曰：釋所以雖有殺生，而佛性無損也。何者？夫因果之道，義實相關，有因則有果、無因則無果。正以佛性不離因地神明，故言住陰中耳。豈得責使已有一法與陰為一，不可傷耶？所以有殺罪者，以五陰是有為相續之法，力為斷緣，具四因緣，故有殺罪，罪從斷陰邊生。不可令陰斷，故性亦俱傷，性是常故，陰亦不可壞也。敬遺記曰：住五陰者，依於此身，修緣因之善也。神明為正因，有發生之義。今斷此相續，則資生之義廢矣，廢則取果之義賒。今以因中說果，故言住也。以斷五陰相續之義隔善不生，故得殺罪，非是直以斷形質故成殺罪也。是以供養闡提無福，殺亦無罪也。言得罪者，直以惡心得耳，非隔陰故也。寶亮曰：若論無常虛偽果報，彼生此死豈當有罪？今得罪之緣，別有以也。若無惡心及傷田者，都無有罪。下文曰「若殺蟻子尚有罪報，殺一闡提則無罪也」，明知得殺罪者，一由惡心、二由傷田。彼人之善應相續生，斷其命故，不得相次而生，所以得罪，非直斷命而招殃也。佛性住五陰中者，此舉緣因佛性也。夫行道成聖因此陰身，既斷彼命已，善不得起也。欲談罪福之相應，就此義論矣。

Daosheng states: Though the five aggregates are destroyed, there is no harm to the buddhadhātu. Because the five aggregates are injured, it is called killing living beings; one cannot, because the buddhadhātu is unharmed, say there is no unwholesome karma. Sengliang states: Because the cause is not apart from the fruit, it is said to 'dwell'. The continuity of the five aggregates may be deva or human; the aggregates of humans and devas differ, dying here and being born there, and so they can be destroyed. Both seek bliss and purity, and these two do not differ, so they cannot be destroyed; the Buddha used milk and poison as an analogy. Sengzong states: This explains why, though there is killing of living beings, the buddhadhātu is unharmed. Why so? The way of cause and fruit is indeed interconnected in principle: where there is a cause, there is a fruit; where there is no cause, there is no fruit. Precisely because the buddhadhātu is not apart from the consciousness at the causal stage, it is said to dwell within the aggregates. How could one demand that an already existing entity be identical with the aggregates and thus immune to injury? The reason the sin of killing exists is that the five aggregates are conditioned, continuous dharmas: through force serving as the condition for severing them, all four causes and conditions are present, and so the sin of killing exists; the sin arises from the side of severing the aggregates. One cannot say that because the aggregates are severed, the nature is also injured along with them; nor, because the nature is eternal, that the aggregates cannot be destroyed. The Record of Jingyi states: 'Dwelling in the five aggregates' means that based on this body, one cultivates the wholesome roots of contributory causes. The consciousness serves as the primary cause, possessing the sense of generating [results]. If one now severs this continuity, the function of sustaining life is terminated; if terminated, the realization of the fruit is deferred. Now, speaking of the fruit from within the cause, it is said to 'dwell'. Because severing the continuity of the five aggregates blocks the arising of good, one incurs the sin of killing; it is not simply because one severs the physical form that the sin of killing is constituted. Therefore, making offerings to an icchantika yields no merit, and killing one incurs no sin. That one is said to incur sin is simply because of an evil mind, not because of blocking the aggregates. Baoliang states: If one speaks of the impermanent, illusory retributions, how could dying here and being born there incur sin? Now, the conditions for incurring sin have a distinct reason. If there is no evil mind and no injury to the field [of merit], there is no sin at all. Below it says: 'If killing an ant still incurs sinful retribution, killing an icchantika incurs no sin'; this makes clear that incurring the sin of killing stems, first, from an evil mind, and second, from injuring the field. The wholesome roots of that person should arise in succession; because one severs their life, they cannot arise consecutively, which is why one incurs sin, not merely because severing life invites calamity. 'The buddhadhātu dwells in the five aggregates' refers to the contributory-cause buddhadhātu. Practicing the Way and attaining sagehood depends on this body of aggregates; once one has severed that life, wholesome roots cannot arise. When one wishes to discuss the correspondence between sin and merit, one discusses it in terms of this principle.