俱舍論記 15.35

15.35

「既知至親至得不律儀」者，經部復難。至親死已為羊可殺，現非羊等何有害心名遍有情？凡親作羊可有害意，聖人必無作羊等理，如何於彼得不律儀？若言得聖雖不為羊，觀彼未來羊等自體於現聖者相續身中得不律儀者，是則現羊等於未來世有親、聖體，於彼決定無損害心。是則應觀未來至親及聖自體，不於現在羊、鷄、猪等得不律儀。

"Since one knows that closest relatives […] obtaining non-restraint" is the Sautrāntika's objection again. After close relatives die, they may become sheep and be killed, but at present they are not sheep or the like; how could there be an intent to harm them such that it is called pervasive toward sentient beings? Ordinary relatives may become sheep and one could have the intent to harm them, but noble ones certainly have no possibility of becoming sheep and the like; how could one obtain non-restraint toward them? If you say that although attaining noble status means not becoming a sheep, one contemplates their future embodiment as sheep or the like and obtains non-restraint within the current continuum of the noble one, then current sheep and the like will in future lives possess the embodiments of relatives and noble ones, toward whom one definitely has no intent to harm. If so, one should contemplate the future bodies of close relatives and noble ones, and not obtain non-restraint toward present sheep, chickens, pigs, and the like.