[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 16.73 # 俱舍論頌疏論本 16.73 俱舍論頌疏論本 16.73 - **Language:** Classical Chinese ### [16.73](https://indike.org/pramana/in.bauddha.taisho.1823.16.73) 釋曰：要具五緣，名殺生業道：一、由故思起殺心也。二、於他有情，頌言他者，他有情也。他簡自，自殺非業道。有情簡非情，殺非情無業道。三、他有情想，頌言想者，他有情想也。他簡自想，有情簡非情想。於他作自身想、有情作非情想，殺皆非業道。四、作殺加行，謂持刀至彼。五、不誤而殺，謂唯殺彼，不漫殺餘。頌言「殺」字，一殺加行、二不誤殺也。問：「剎那滅蘊，念念自滅，如何成殺？」答：「息風名生，依身心轉，若有令斷，不更續生，如滅燈光、鈴聲名殺。或復命根名生，斷命令不續名殺，謂以惡心隔斷他命，乃至一念應生不生。唯此非餘，殺罪所觸。此上兩釋不續名殺，應知殺者但殺未來。過去已滅，現在不住，不可言殺生，但遮未來體用不相續故名為殺。又解：若據斷體，唯是未來。若論衰用，亦通現在，謂令現蘊無有勢用引後蘊故（《婆沙論》中有此兩說）。」 > The explanation says: Five conditions must be met for it to be called the course of action of taking life: 1. Giving rise to the intention to kill through deliberate intention. 2. Directed toward another sentient being. The verse says "another," meaning another sentient being. "Another" excludes oneself; killing oneself is not a course of action. "Sentient being" excludes non-sentient things; killing non-sentient things is not a course of action. 3. The notion of another sentient being. The verse says "notion," meaning the notion of another sentient being. "Another" excludes the notion of oneself; "sentient being" excludes the notion of non-sentient things. If one has the notion of oneself toward another, or the notion of a non-sentient thing toward a sentient being, killing in either case is not a course of action. 4. Making the preparatory effort of killing, such as holding a sword and approaching the other. 5. Killing without error, meaning killing only that particular one and not killing others indiscriminately. The word "killing" in the verse means, first, the preparatory effort of killing, and second, killing without error. Question: "The skandhas perish in every moment, naturally extinguishing moment by moment; how does killing occur?" Answer: "The breath of wind is called life, which operates dependent upon body and mind; if someone cuts it off so that it does not continue to arise again, like extinguishing the light of a lamp or the sound of a bell, this is called killing. Alternatively, the life-faculty is called life; cutting off life so that it does not continue is called killing, meaning that with an evil mind one interrupts another's life so that even a single thought-moment that ought to have arisen does not arise. Only this, and nothing else, is touched by the sin of killing. According to the two explanations above, non-continuation is called killing; one should understand that the killer only kills the future \[moments\]. The past has already ceased and the present does not abide, so one cannot speak of killing life \[in them\]; it is merely called killing because it obstructs the continuity of substance and function in the future. Another explanation: if based on cutting off the substance, it is strictly the future; if discussing the impairment of function, it also extends to the present, meaning causing the present skandhas to lack the causal efficacy to induce subsequent skandhas (there are these two explanations in the \*Vibhāṣā\*)." > — English (machine translation) (machine translation) - [Previous: 16.72](https://indike.org/pramana/in.bauddha.taisho.1823.16.72) - [Next: 16.74](https://indike.org/pramana/in.bauddha.taisho.1823.16.74) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1823.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.16.73) — English, machine translation ## Linked texts (1) - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.16.36) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.16.73](https://indike.org/pramana/in.bauddha.taisho.1823.16.73) · Pramāṇa