勸發菩提心集 2.8

2.8

《智度論》問云：人能以力勝人，竝國殺怨，或田獵皮肉，所濟處大。今不殺生，得何利益？答：得無所畏，安樂無怖。我以無害於彼故，彼亦無害於我，以是故無怖無畏。好殺之人設位極人王，亦不自安。持戒之人單行獨遊，無所畏難。復次好殺之人，有命之屬皆不喜見。若不好殺，一切眾生皆樂依附。復次，行者思惟，我自惜命愛身，彼亦如是，與我何異。以是之故不應殺生。若殺生者，為善人所呵，怨家所嫉。負他命故，常有怖畏，為彼所憎，死時心悔，當墮惡道。若出為人，常當短命。假令後世無罪，不為善人所呵，怨家所嫉，尚自不應故奪他命。何以故？善人之相所不應行，何況兩世有罪弊惡果報。復次，殺生為罪中之重。何以故？人有死急，不惜重寶，但以活命為先。譬如價客入海採寶，垂出大海船破寶失而自慶喜。眾人怪言：「汝失財物，裸形得脫，云何喜言幾失大寶？」答：「一切寶中人命第一，人為命故求寶，不為財故求命。」以是故，佛十不善道等中殺最在初，若人種種修諸福德，而無不殺生戒，則無所益。何以故？雖在富貴處，生勢力豪強，而無壽命，誰受此樂故。諸罪殺罪重，諸功德不殺勝。又世間中惜命為第一，何以知之？一切世人甘受形種種考掠，以護壽命。又佛說有五大施者，即是五戒。復次，行慈三昧，其福無量，水火不害，刀杖不傷，一切惡毒所不能中。以五大施故，所得如是。又復次，殺生有十種罪，如佛語難提迦優婆塞，殺生有十罪。何等為十？一者心常懷毒，世世不絕。二眾生憎惡，眼不喜見。三常懷惡念，思惟惡事。四眾生畏，之如見蛇。五睡時心怖，覺亦不安。六常有惡夢。七者命終之時狂怖惡死。八者種短命因。九者身壞命終墮泥犁中。十者若出為人，常當短命。

The *Mahāprajñāpāramitopadeśa* asks: “If one is able to conquer others by force, annexing states and slaying foes, or through hunting obtaining hides and meat, the provision [gained] is vast. Now, by not killing living beings, what benefit does one obtain?” Answer: “One obtains fearlessness, peace, and freedom from terror. Because I do no harm to others, others also do no harm to me; for this reason there is neither terror nor fear. Even if one who delights in killing achieves the supreme rank of a human king, he is never at peace with himself. One who keeps the precepts walks alone and wanders solitary, without fear or hardship. Furthermore, regarding one who delights in killing, living beings of every kind take no pleasure in seeing him. If one does not delight in killing, all sentient beings delight in taking refuge in him. Furthermore, the practitioner reflects: ‘I myself cherish life and love my body; they too are just like this—how are they different from me?’ For this reason, one should not take life. If one takes life, one is rebuked by good people and envied and resented by enemies. Because one owes debts of life to others, one constantly experiences fear, is hated by them, feels regret in one's heart at the time of death, and will fall into the evil destinies. If one emerges as a human being, one will constantly have a short life. Even supposing that in future lives there were no sin, and one were not rebuked by good people or envied and resented by enemies, one still should not intentionally deprive another of life. Why is this? It is not what a good person ought to do by virtue of the marks of goodness—how much less when in both lives there are sinful and wretched retributions! Furthermore, taking life is the gravest among sins. Why is this? When a person faces urgent mortal danger, he does not begrudge heavy treasures, but considers saving his life first. For example, a merchant entering the ocean to gather jewels, when about to emerge from the great sea, has his ship wrecked and his jewels lost, yet he rejoices to himself. The crowd is astonished and says: ‘You have lost your wealth and property and escaped naked; why do you joyfully say, “I nearly lost the great treasure”?’ He replies: ‘Among all treasures, human life is foremost. People seek treasure for the sake of life; they do not seek life for the sake of wealth.’ For this reason, in the Buddha's ten unwholesome courses of action and so forth, killing is at the very beginning. If a person cultivates various kinds of merit in manifold ways, but lacks the precept against taking life, there is no benefit. Why is this? Because though born into wealth, nobility, power, and prestige, if one has no lifespan, who is there to enjoy this happiness? Among all sins, the sin of killing is the heaviest; among all merits, not killing is supreme. Moreover, in the world, cherishing life is foremost. How is this known? All worldly people willingly endure various tortures and floggings of their bodies in order to preserve their lifespans. Moreover, the Buddha taught that there are five great gifts, which are precisely the five precepts. Furthermore, when one practices the samādhi of benevolence (maitrī), its merit is immeasurable: water and fire cannot harm one, swords and staves cannot injure one, and no virulent poison can take effect. Such are the attainments resulting from the five great gifts. Furthermore, taking life has ten kinds of sin. As the Buddha said to the upāsaka Nandika, taking life has ten sins. What are the ten? First, one's mind constantly harbours poison, unending from life to life. Second, sentient beings hate and despise one, taking no pleasure in seeing one. Third, one constantly harbours evil thoughts, reflecting on evil matters. Fourth, sentient beings fear one, as if seeing a snake. Fifth, when asleep one's mind is terrified, and upon waking one is also ill at ease. Sixth, one constantly has nightmares. Seventh, at the time of death, one dies a mad, terrified, and dreadful death. Eighth, one plants the cause of a short lifespan. Ninth, at the dissolution of the body after death, one falls into Niraya (hell). Tenth, if one emerges as a human being, one will constantly have a short lifespan.”