楞伽阿跋多羅寶經註解 4.273

4.273

文中言亦無不教、不求、不想而有魚肉者，應具二義：一謂屠販者非惟自殺，亦教人殺者，教也；為財利故以鉤網等取彼眾生者，求也；見形起識，身生味著者，想也。次謂愚癡食肉眾生雖不自殺，以食肉故興彼屠販，即教殺義；以錢為網而捕諸肉，即求義；想義同上。然儒之五常以仁為首，若曰「釣而不綱，弋不射宿。」「不殺胎，不歿夭。」「君子遠庖厨。」皆仁之端，而不禁於食肉。我佛直以不殺眾生為第一戒，視昆蟲肖翹無異己子，謂此而不戒，則斷慈悲種子，其為仁豈不博哉！

In the text, the phrase 'there is no fish or meat that exists without being ordered, without being sought, and without being intended' should possess two meanings: First, it means that butchers not only kill by themselves but also teach others to kill—this is 'ordering'; taking those sentient beings with hooks and nets for the sake of wealth and profit—this is 'seeking'; seeing their forms and giving rise to consciousness, their bodies becoming attached to the taste—this is 'intending'. Second, it means that although foolish meat-eating sentient beings do not kill by themselves, by eating meat they give rise to butchers' trade, which is the meaning of 'ordering to kill'; using money as a net to capture meat is the meaning of 'seeking'; the meaning of 'intending' is the same as above. However, the five constants of Confucianism place benevolence at the head: phrases such as 'he fished but did not use a net; he shot with an arrow but not at roosting birds', 'do not kill embryos; do not destroy the young', and 'the gentleman stays far away from the kitchen' are all beginnings of benevolence, yet they do not prohibit the eating of meat. Our Buddha directly establishes the non-killing of sentient beings as the first precept, viewing tiny insects and flitting creatures as no different from his own children; holding that if one does not abstain from this, the seed of compassion is severed. Is this benevolence not vast indeed!