菩薩戒義疏 2.36

2.36

第二十、不行放救戒。見危不濟，乖慈故制。菩薩行慈悲為本，何容見危不救？大士見危致命故也。七眾同犯，大小乘不俱制。大士一切普度，聲聞止在眷屬，此制自度。序事三重：一、非親應度，二、是親應度，三、舉非結過。初重可解。前明想念如親，即制令憶慈觀。如《大經》明習九品七品等，第一使上怨等於上親，大士應與資身之益及資神之利，在文易見。「若父母」下，第二是親應度。大士前人後己，故親在後。準前亦應有三，今止明資神之益。

Twentieth: The precept against failing to release and rescue [beings]. It is instituted because seeing danger and not saving contradicts compassion. The bodhisattva takes the practice of loving-kindness and compassion as the root; how could he tolerate seeing danger and not rescuing? It is because a mahāsattva risks his life upon seeing danger. All seven assemblies share in the transgression; it is not instituted commonly for both the Mahāyāna and the Hīnayāna. A mahāsattva universally delivers all, whereas a śrāvaka is limited only to his relatives; this is instituted for self-deliverance. The narration of matters is threefold: first, those who are not relatives should be delivered; second, those who are relatives should be delivered; third, citing the wrong and concluding the offense. The first fold is understandable. The previous explanation of thinking of them as like relatives is precisely prescribing mindfulness of the contemplation of loving-kindness. As explained in the Mahāparinirvāṇa-sūtra regarding practicing the nine grades, seven grades, and so forth: first, causing supreme enemies to be equal to supreme relatives, the mahāsattva should provide both the benefit of sustaining the body and the benefit of sustaining the spirit, which is easily seen in the text. From "If father and mother" downward is the second: those who are relatives should be delivered. The mahāsattva puts others before himself; therefore relatives come after. Following the previous, there should also be three, but here it only clarifies the benefit of sustaining the spirit.