金光明經文句 1.26

1.26

復次害命名事殺，不害命名事不殺。法門解者，析法名理殺，體法名理不殺。當知不殺之戒種種不同，論其果報亦復不同。若作意防護，如馬著勒、如牧牛執杖者，報在人道百二十年，唯得肉眼無有四眼。若任運性成如河注海者，報在六天，極長者九百二十六億七千萬歲，唯得天眼未得三眼。若加修客戒、無常苦無我等慧者，報在變易，壽七百阿僧祇，唯得慧眼未得二眼。若加修常無常等慧，報在蓮華藏海受法性身，分得五眼，分得常壽。比佛猶是諸根不具，壽命損減，況前諸根諸壽邪？若圓教人，持事不殺戒，又持理不殺戒，不壞於身而隨一相，不斷癡愛起於明脫，體陰界入無所毀傷，若子若果不生不滅，成就智慧居常寂光土，常壽湛然五眼具足，得根自在耳見眼聞，得命自在脩短自任，是則名為究竟持戒，諸根具足命不損減也。又圓教人何但持之是戒唯殺唯慈，亦作事殺亦作理殺。如仙豫大王殺五百婆羅門，與其見佛之眼，與其十劫之壽。又作法門殺者，析蕩累著淨諸煩惱，如樹神折枝不受怨鳥，如劫火燒木灰炭雙亡。故《央掘》云「我誓斷陰界入，不能持不殺戒。」一切塵勞是如來種，斷此種盡乃名為佛，成就金剛微妙法身，湛然應一切。唯殺唯慈，垂形九道，隨其所宜示長短命，任其所見，用缺具根而化度之。前諸戒行淺近隘塞，非是通途；圓戒宏遠徑異會同，故名究竟持不殺戒也。不殺之戒，人天已上極佛已還，曠大縱橫其義如是，云何而謂是小乘數耶？

Furthermore, harming life is called phenomenal killing; not harming life is called phenomenal non-killing. Explaining in terms of the Dharma-gate: analyzing dharmas is called principle killing; embodying dharmas is called principle non-killing. One should know that the precept against killing has various differences, and when discussing its fruit and retribution, they are also different.

If one guards it with deliberate intention, like a horse fitted with a bridle or a cowherd holding a staff, the retribution is in the human path for one hundred and twenty years; one obtains only the flesh eye and does not have the four eyes. If it naturally becomes one's nature, like rivers pouring into the sea, the retribution is in the six heavens, the longest being ninety-two billion six hundred and seventy million years; one obtains only the divine eye and has not yet obtained the three eyes. If one additionally cultivates the visitor precepts and the wisdom of impermanence, suffering, and non-self, the retribution is in [the realm of] transformation, with a life span of seven hundred asaṃkhyeyas; one obtains only the wisdom eye and has not yet obtained the two eyes. If one additionally cultivates the wisdom of permanence and impermanence, the retribution is in the ocean of the Lotus Store, receiving a dharmatā body; one partially obtains the five eyes and partially obtains a permanent life span. Compared to the Buddha, one's faculties are still incomplete and one's life span is reduced—how much more so for the previous faculties and life spans!

If one is a person of the perfect teaching, one observes the phenomenal precept against killing and also observes the principle precept against killing; without destroying the body, one accords with the single mark; without cutting off delusion and craving, one gives rise to brightness and liberation; embodying the aggregates, realms, and entrances, there is nothing injured or harmed; whether cause or fruit, there is neither production nor cessation; accomplishing wisdom, one abides in the Land of Eternally Quiescent Light; with permanent life span clear and still, one is fully endowed with the five eyes, obtains the mastery of faculties so that the ear sees and the eye hears, and obtains mastery over life span so that long and short are at one's disposal. This is called the ultimate keeping of the precept, where faculties are complete and life span is not reduced.

Furthermore, why would a person of the perfect teaching merely keep this precept as exclusively killing or exclusively compassionate? He also performs phenomenal killing and also performs principle killing. For example, King Senya killed five hundred brāhmaṇas, giving them the eyes to see the Buddha and granting them a life span of ten kalpas. Furthermore, performing the Dharma-gate killing means analyzing and washing away accumulated attachments and purifying all afflictions, like a tree deity breaking branches so as not to harbour hostile birds, or like the kalpa fire burning wood so that both ashes and charcoal are obliterated. Therefore the Aṅgulimāla-sūtra says: “I vow to cut off the aggregates, realms, and entrances; I cannot keep the precept against killing.” All afflictions are the seeds of the Tathāgata; only when these seeds are completely severed is one named a Buddha, accomplishing the adamantine, wondrous Dharma body, serenely responding to all things. Exclusively killing and exclusively compassionate, manifesting forms across the nine paths, he displays long or short life spans according to what is appropriate, and uses deficient or complete faculties according to what they perceive, in order to transform and save them. The previous kinds of precept practice were shallow, close, narrow, and blocked—they are not the universal path. The perfect precept is vast and far-reaching, distinct in path yet converging together, and therefore called the ultimate keeping of the precept against killing. As for the precept against killing, from humans and gods on up to the culmination of the Buddha, vast, horizontal, and vertical, its meaning is like this—how could one say it is merely a matter of the Hīnayāna?