瑜伽論記 2.408

2.408

非遠離對治者，於百由旬內眾生起救護心非實福德，是所對治，外物無命眾生有命名真實福等，外道但於百由旬內成律儀等，及明外物有命等，名不實福德等。基又解云：此言意顯由殺有情是性罪故，亦以性戒真福德為遠離對治故。對法云：殺生事者謂有情數，此前言一切有情所，殺草木等是遮罪故，亦以遮戒不實福德為遠離對治，故此後言真實眾生所。

What is not the antidote of avoidance is: giving rise to the thought of rescuing and protecting sentient beings within a hundred yojanas is not real merit, which is what is to be counteracted; external objects lack life while sentient beings have life—this is called real merit, and so on. The non-Buddhists forming restraint only within a hundred yojanas and explaining external objects as having life are called non-real merit, and so on. Ji further explains, saying: The meaning of these words shows that because killing sentient beings is an offense by nature, it takes natural precepts and real merit as its antidote of avoidance. The Abhidharma states: "The object of killing living beings refers to that which is counted as sentient." Earlier it said, "in relation to all sentient beings"; because killing grass and trees is a proscriptive offense, it takes proscriptive precepts and non-real merit as its antidote of avoidance; hence later it says, "in relation to real sentient beings."