梵網經述記卷第一 1.47

1.47

經。乃至一切有命者不得故殺　釋曰。第二制戒。然此所殺有其三品。謂上中下。如涅槃經十五說。上殺者。父母乃至阿羅漢辟支佛畢定菩薩。中殺者。從凡夫乃至阿那含。是名中殺。下殺者。謂三惡道。此中十解以上菩薩。名畢定菩薩。又初地以上。名為畢定。若殺三品皆他勝處。殺下三果及凡夫人。是重非逆。而下經說殺聖人名逆者。蓋阿羅漢辟支佛畢定菩薩名為聖人。殺三惡趣自有兩釋。一云。殺惡趣非重。如四分云。殺人是波羅夷。一云殺傍生等。是他勝處。所以者何。謂諸菩薩於一切有情平等慈悲無勝劣故。如經說。乃至一切有情命者。如是二釋後釋為善。而四分等是聲聞戒。今顯菩薩戒故不相違。言有命者。瑜伽說。與壽和合現在活故。名為命者。

Sūtra: "Down to: must not intentionally kill any living being." / Commentary: Second, establishing the precept. However, those who are killed are of three grades, namely higher, middling, and lower. As stated in the fifteenth fascicle of the Nirvāṇa Sūtra: killing the higher grade means parents up to arhats, pratyekabuddhas, and bodhisattvas of definite destiny; killing the middling grade means from ordinary beings up to anāgāmins—this is called middling killing; killing the lower grade refers to the three evil destinies. Herein, bodhisattvas of the ten resolves and above are called bodhisattvas of definite destiny; furthermore, those of the first bhūmi and above are called of definite destiny. If one kills [any of] the three grades, they are all defeats (pārājikas). Killing those of the lower three fruits and ordinary persons is grave, but not a heinous sin (ānantarya). As for the subsequent text stating that killing noble ones is called a heinous sin, it is because arhats, pratyekabuddhas, and bodhisattvas of definite destiny are named noble ones. Killing beings of the three evil destinies has two explanations. One says: killing beings of evil destinies is not grave, just as the Dharmaguptaka Vinaya says that killing a human is a pārājika. Another says: killing animals and the like is a defeat. Why is that? Because bodhisattvas possess equal kindness and compassion toward all sentient beings, without distinction of superior and inferior. As the sūtra says: 'Down to any sentient living being.' Between these two explanations, the latter explanation is the better. The Dharmaguptaka Vinaya and the like are śrāvaka precepts, whereas here the bodhisattva precepts are being revealed; hence they do not contradict each other. As for 'living being', the Yogācārabhūmi states that because it is conjoined with lifespan and is presently alive, it is called a living being.