梵網經菩薩戒本疏 1.42

1.42

初、制意者，略由十意：一、由斷生命業道重故，負此重業不堪入道，是故大小二乘、道俗諸戒皆悉同制。二、由違害大悲心，故《瑜伽》云：若有問言，菩薩以何為體？應正答言，大悲為體，尚須為物捨身，況害彼命？三、背恩養，故下文云：六道眾生皆我父母，生生無不從是而生，豈得害也？四、乖勝緣，故《智論》云：或可蟻子在前成佛，蒙其濟度，此事難知。若害彼命，與彼無緣，不蒙救也。五、並有佛性，悉為當來法器，如不輕菩薩深敬眾生，尚無不敬，豈容有害？六、違失菩薩無畏施，故經云：所以持不殺戒，為施眾生無畏故也。又《涅槃》中如來壽命無有限量，皆因不殺。七、乖四攝行，故論云：菩薩二利之中利他為最，若起害心眾生捨離，設欲法施無所化故。八、損過實，故《智論》云：假使滿閻浮無價珍寶，無有能直於身命者，是故奪彼命根亦得盜寶之罪。《涅槃經》又云：「一切畏刀杖，莫不愛壽命，恕己可為喻，勿殺勿行杖」等禁。九、為報恩故，謂菩薩大行依眾生得，尚念報恩寧容加害？十、法爾故，三世諸佛家業法爾，不念加害利益眾生故也。

First, the intention behind the proscription: It briefly stems from ten intentions. 1. Because the karmic path of severing life is grave; bearing this heavy karma, one is incapable of entering the Path. Therefore, the Mahāyāna and Hīnayāna, monastic and lay precepts all uniformly proscribe it. 2. Because it violates and harms the mind of great compassion. Thus the Yogācāra[-bhūmi] states: If someone asks, 'What is the substance of a bodhisattva?' one should rightly reply, 'Great compassion is the substance.' One should even sacrifice one's body for beings, how much more so [refrain from] harming their lives? 3. It turns against kindness and nurturing. Hence the text below states: Sentient beings of the six destinies are all my parents; through birth after birth there is none who has not been born from them, so how could one harm them? 4. It contravenes superior conditions. Thus the Dazhidulun states: Perhaps an ant might become a Buddha before [oneself] and deliver one; such matters are hard to fathom. If one harms its life, one will lack conditions with it and not receive deliverance. 5. They all have Buddha-nature and will all be future vessels of the Dharma. Just as the Bodhisattva Never-Disparaging deeply revered sentient beings, having no lack of respect, how could harming [them] be permitted? 6. It violates and forfeits the bodhisattva's gift of fearlessness. Hence the sūtra states: The reason for upholding the precept against killing is to bestow fearlessness upon sentient beings. Moreover, in the Nirvāṇa [Sūtra], the Tathāgata's lifespan is boundless, which is entirely due to not killing. 7. It contravenes the practices of the four means of embracing. Thus the treatise states: Between the two benefits of a bodhisattva, benefiting others is supreme. If one gives rise to a harmful mind, sentient beings will abandon and leave [one]; even if one wishes to bestow the Dharma, there will be no one to transform. 8. The harm exceeds the actual loss [of material]. Thus the Dazhidulun states: Even if the entire Jambudvīpa were filled with priceless treasures, none could equal a bodily life; therefore, robbing another's life-faculty also incurs the offense of stealing treasure. The Nirvāṇa Sūtra also states prohibitions such as: 'All fear knives and clubs; none do not love life. Empathizing with oneself serves as a comparison: do not kill, do not use clubs.' 9. To repay kindness: the bodhisattva's great practices are attained relying on sentient beings; while still mindful of repaying their kindness, how could one inflict harm? 10. Because of the nature of things: the familial practice of all Buddhas of the three periods is naturally such that they do not contemplate inflicting harm, but rather benefit sentient beings.