俱舍論疏 15.44

15.44

論「於母等現身至應求異理」，難絕也。於羊現身有惡意，不觀當身現不發不律儀，但觀現羊發不律儀。於現至親無有惡意，應不觀當羊發不律儀。此二既等，應求異理。《正理》救云「如是等例於理不齊，無善意樂故、有惡意樂故。謂彼正受不律儀時，無正思惟調善意樂：我當不害一切有情：有邪思惟凶勃意樂：我當普害一切有情。事雖主羊，惡心寬遍，是故容有觀未來羊，於現聖、親亦發惡戒；非觀來世聖及至親，於現羊身不發惡戒。」

The treatise says: "In relation to the present bodies of mothers and the like... a different reasoning should be sought."
This brings the challenge to an end. In relation to the present body of a sheep one has an evil intention, and without considering its future body, one does not fail to generate non-restraint in the present, but generates non-restraint simply by considering the present sheep. In relation to present close kin one has no evil intention; one should not generate non-restraint by considering a future sheep. Since these two are equivalent, a different reasoning should be sought. The *Nyāyānusāra* rescues [the thesis], saying: "Analogies such as this are not equal in reasoning, because of the absence of a wholesome motivation and the presence of an unwholesome motivation. That is, when one is undertaking non-restraint, one has no wholesome, subdued motivation of proper reflection thinking, 'I will not harm any sentient beings'; rather, one has a fierce and unruly motivation of improper reflection thinking, 'I will harm all sentient beings.' Although the matter primarily concerns sheep, the unwholesome thought is broad and universal; therefore it is possible that, considering future sheep, bad precepts are generated even in relation to present noble ones and kin; but it is not the case that, considering future noble ones and close kin, bad precepts would fail to be generated in relation to the present body of a sheep."