勸發菩提心集 2.8

2.8

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.”