俱舍論記 15.32

15.32

「謂諸屠羊至當知亦爾」者，答。屠羊，謂為自活，要期盡壽恒欲害羊，得不律儀。若非盡壽暫殺羊者，得處中惡，非不律儀。餘准此釋。言縛龍，謂以呪術繫縛龍、蛇，戲樂求物以自存活。言煮狗者，謂旃荼羅等諸猥惡人造諸惡類，西國呼為煮狗人，非常煮狗。或可煮狗以充所食，西方汗狗故以標名。餘名可知。等言，以顯王等。王謂惡王，非理殺害。典刑罰，謂典刑人罰人。聽察，謂御史等。斷罪，謂大理等。大數而言總有十二，餘未說者，等字以收。但恒有害心名不律儀者，非要自手行殺，此即約心以釋。若有慈心無恒害意，雖居此位非不律儀。或由彼一類住不律儀名不律儀者，此即約住以明。或有成就不律儀名不律儀者，此約成就以釋。

"It refers to sheep-butchers […] one should know that it is likewise" is the answer. "Sheep-butchers" means those who, for their livelihood, resolve for the rest of their lives to constantly desire to harm sheep, obtaining non-restraint. If one does not kill sheep for the rest of one's life but only kills them temporarily, one obtains intermediate evil, not non-restraint. The rest are to be explained following this. "Binding dragons" means binding dragons and snakes by incantations, seeking wealth through amusement in order to make a living. "Cooking dogs" refers to degraded and evil people such as caṇḍālas who commit various evil acts; in the Western countries they are called "dog-cookers", but they do not constantly cook dogs. Or perhaps they cook dogs to provide for their food; in the West, dogs are considered defiled, hence the name is applied. The remaining names are readily understood. The word "and so forth" is used to indicate kings and others. "Kings" refers to evil kings who kill and harm unrighteously. "Administering punishments" refers to administering executions and punishing people. "Investigating and inspecting" refers to imperial censors and the like. "Passing judgment on crimes" refers to the high judges and the like. In general numbers, there are twelve in all; those not yet mentioned are subsumed under the word "and so forth". Simply having a constant intent to harm is called non-restraint; it is not necessary to carry out the killing with one's own hands; this explains it in terms of mind. If one has a compassionate mind and lacks the constant intent to harm, even if one occupies such a position, one is not [a person of] non-restraint. Or, one of non-restraint is called such by virtue of belonging to that class and abiding in non-restraint; this clarifies it in terms of abiding. Or, one who possesses non-restraint is called one of non-restraint; this explains it in terms of possession.