梵網經菩薩戒本疏 5.137

5.137

八、釋文者，於中三：先順理應行放生；二、救他殺害；三、講救先亡。初中三，謂標、釋、結。一、以慈心行放生業者，是標也。二、「一切男子」下，釋也。謂何以救生而不殺者，釋有二義：一、普親觀；二、平等觀。前中，先明一切男女皆我父母，辨定理實也。而殺食即殺我父母者，明違理不可也。問：若爾，殺生應得逆罪？答：以隔生故，非逆也。二、「亦殺我故身」下，明平等觀。謂眾生之身皆稟四大，然我故身亦曾攬此，是故彼我同一四大，故說害彼即害我故身。三、「故常行」下，總結常行也。二、「若見世人」下，救他殺害中，亦由上二種觀，理應救拔，況自慈心，法應救生也。三、「常教化」下，明講救先。於中二：先總通標。謂講說戒法，令人識罪，斷惡修善，以成救度。二、別就先亡辨。講福資熏，令亡見佛，明所成益也。上來明違行結犯。

Eighth, explaining the text: within this there are three [parts]: first, in accordance with the principle, one should practice releasing living beings; second, saving others from slaughter; third, expounding [the Dharma] to deliver deceased ancestors. In the first part there are three, namely setting forth the topic, explaining it, and concluding. 1. 'Engaging in the practice of releasing living beings with a compassionate mind' sets forth the topic. 2. From 'all male persons' onward is the explanation. Why one should save living beings rather than kill them is explained through two meanings: first, the contemplation of universal kinship; second, the contemplation of equality. In the former, it first explains that all men and women have been my fathers and mothers, discerning the true reality of the principle. That killing and eating them is killing my fathers and mothers explains that violating the principle is impermissible. Question: If so, should killing living beings incur an offense of heinous matricide or patricide? Answer: Because of the separation by rebirths, it is not an offense of heinous treason. 2. From 'and also kill my past bodies' onward explains the contemplation of equality. This means that the bodies of sentient beings are all composed of the four great elements, and my own past bodies have also gathered these [elements]; therefore, others and myself share the same four great elements; hence it is said that harming them is harming my own past body. 3. From 'therefore constantly practice' onward generally concludes the constant practice. In the second part, from 'if one sees worldly people' onward on saving others from slaughter, it is also due to the above two contemplations that in principle one ought to rescue them, not to mention that from one's own compassionate mind, according to the Dharma one ought to save lives. In the third part, from 'constantly instruct and transform' onward explains expounding [the Dharma] to save ancestors. Within this there are two: first, a general indication, meaning that expounding the Dharma of the precepts enables people to recognize offenses, eliminate evil, and cultivate good, thereby accomplishing deliverance. Second, discerning specifically with regard to deceased ancestors: the merit of expounding [the Dharma] perfumes and supports them, enabling the deceased to see the Buddha, which explains the benefit accomplished. The above explains violating the practice to adjudicate the offense.