大般涅槃經義記 3.311

3.311

文中，初先正對前問明有殺生，「必定當」下結嘆法深。前中，初言「實有殺生」總明有殺，「何以」下釋。釋中有二：一明佛性不離陰相，殺之有罪，翻前問中無不善業；二「非聖」下明其陰相不即佛性，是故可殺，翻前無殺。前中，初明性不離陰，故壞五陰名曰殺生，以違性故明知由殺墮墜惡趣，後明由業有剎利等種種差別。後中，初明眾生我相異於佛性是故可殺，「譬如」已下明諸眾生陰法異性是故可殺。前中兩句，一明妄異真，「非聖之人橫計我等」舉彼凡我，「如是」已下辯妄異真；二「出世我」下明真異妄，「出世我相名為佛性」舉彼真我，「如是計我名為最善」歎真異妄。

In the text, first, he directly addresses the preceding question to explain that there is the taking of life; from "will definitely" down, he concludes with praise of the profundity of the Dharma. In the former part, first saying "there truly is the taking of life" generally explains that there is killing; from "why" down, he explains [it]. Within the explanation there are two parts: first, he explains that buddha-nature is not separate from the characteristics of the aggregates, so killing them incurs guilt, overturning the [premise of] no unwholesome karma in the preceding question; second, from "non-noble" down, he explains that the characteristics of the aggregates are not identical to buddha-nature, and are therefore killable, overturning the preceding [claim of] no killing. In the first part, he first explains that the nature is not separate from the aggregates, hence destroying the five aggregates is called taking life; because it violates the nature, one clearly knows that due to killing one falls into bad destinies; later, he explains that due to karma there are various differences such as kṣatriyas and so forth. In the second part, he first explains that sentient beings' characteristic of self differs from buddha-nature, and is therefore killable; from "for example" onward, he explains that sentient beings' dharmas of the aggregates differ from the nature, and are therefore killable. In the first part, there are two phrases: first, explaining that the false differs from the true, "non-noble persons erroneously conceive of a self, etc." adduces that ordinary self; from "such" onward, he differentiates the false from the true; second, from "supramundane self" down, he explains that the true differs from the false, "the characteristic of the supramundane self is called buddha-nature" adducing that true self; "conceiving of the self like this is called the most wholesome" praises the true as differing from the false.