俱舍論疏 16.125

16.125

論「又非但喻立義可成」，夫立義法須有宗、因，非唯立喻義可成也。《婆沙》一百一十九云「頗有故思害眾生命，後不受遠離，而於一切有情得防護耶？答：有。如起殺加行，中間證見法性。此顯不因受諸學處，但由入正性離生時得不作律儀。昔有釋種名掣迦，先是世尊祖父僮僕。乃至佛應彼機為說法要，諸子聞已亦證離生，得預流果、生淨法眼，深心歡喜瞻仰世尊。時林野中無量蟲鹿衝諸機阱死傷非一，由聖道力，令諸子等殺生業道無表不生。問：殺何等生於加行位可入聖道？有作是說：殺傍生等，但非殺人。有作是說：亦通殺人，唯除已起無間加行，故作是說。如起殺加行，而於中間證見法性。」一百一十八云「頗有未害生殺生未滅，此業異熟定生地獄耶？答：有。如作無間業加行時命終。其事云何？謂如有人欲害其母，適起加行，或為官司所獲、或母有力反害其子、或母福德天神為殺，其子墮地獄而母猶存。或起加行致母必死，而便中悔自害其命，亦生地獄。如害母，如是造餘無間應知亦爾。」

On the Śāstra's "Furthermore, a thesis cannot be established by an example alone": The rule of establishing a thesis requires a proposition (pratijñā) and a reason (hetu); a thesis cannot be established merely by putting forward an example. The *Vibhāṣā*, fascicle 119, says: "Is there a case where one has deliberate intention to harm the life of sentient beings, does not later take vows of abstention, and yet attains protection regarding all sentient beings? Answer: Yes. For example, when one undertakes the prayoga of killing, and in the interim realizes and sees the true nature of dharmas (dharmatā). This shows that without relying on receiving the training rules, merely by entering the right determination of nobility (samyaktva-niyāma), one attains the restraint of non-action. In the past, there was a Śākya named Ceka, who had formerly been a servant of the Bhagavān's grandfather. When the Buddha, responding to their capacity, preached the essentials of the Dharma for them, the sons, having heard it, also realized the transcendence of birth, attained the fruit of stream-entry (srotāpanna), gave birth to the pure Dharma-eye, and with profound joy looked up in reverent admiration to the World-Honoured One. At that time, in the forest, countless insects and deer collided with traps and pits, resulting in numerous deaths and injuries; yet by the power of the noble path, the karmapatha of killing was caused not to arise as unmanifest [karma] for the sons. Question: Killing what kind of living being, at the prayoga stage, allows entry into the noble path? Some say: Killing animals and so forth, but not killing humans. Some say: It also includes killing humans, except only if one has already initiated the prayoga of an immediate [retribution] (ānantarya) deed; therefore it is said: 'As when one undertakes the prayoga of killing, and in the interim realizes and sees the true nature of dharmas.'" Fascicle 118 says: "Is there a case where, without having harmed a life and before the killing has ceased, the vipāka of this karma is definitely to be born in hell? Answer: Yes. For example, when one dies while performing the prayoga of an immediate deed. What is this matter like? Suppose someone desires to harm his mother; having just undertaken the prayoga, he is either seized by the authorities, or the mother is strong and harms her son instead, or by the mother's merit the devas kill him; the son falls into hell while the mother still survives. Or, having undertaken the prayoga causing his mother's certain death, he repents in the interim and takes his own life; he also is born into hell. Just as with harming the mother, so too should one know for committing the other immediate deeds."