△一曰不殺生
First Precept: Do Not Kill
斷命曰殺。有情曰生。
To take a life is to kill. A living being is one with consciousness.
解曰。
The commentary says:
按文釋義名解。發語宣辭名曰。
To explain the text according to its meaning is called interpretation. To express and convey it through words is called exposition.
上至諸佛聖人。師僧父母。
From the highest Buddhas and sages, to our teachers, monks, and parents.
諸佛者。是現在十方一切如來。然如來行滿果圓。宿障久寂。非人天魔王之所能害。今言殺者。如提婆達多。推石壓佛。傷佛足指。即名為殺。聖人者。以人得聖法。故謂之聖人。聖人有二。一世間聖人。二出世間聖人。若依字訓。從耳呈聲。謂其心通天地。情暢萬物。猶耳之通聲。故易云。聖人者。與天地合其德。與日月合其明。與四時合其序。與鬼神合其吉凶。此是世間聖人。由其見纏六合。性窒一生。故不能含吐十虗。妙窮三際也。出世間聖人。則不聞其聲。知九界情。通諦理。暢眾機。與法界合其德。與二智合其明。與四機合其節。與眾聖合其冥顯。斯乃佛大聖人。智周法界。窮理盡性之絕量。尚非聲聞緣覺境界。況其他聖乎。今言聖人。揀非世聖。乃出世三乘聖人。以世聖無果位故也。師者。人之模範。即和尚阿闍梨也。僧者。是受具足戒人。父母。是始生自身者也。律云。當念所生。及師友恩。精進行道。欲度父母。既云念恩。豈當殺害。如上所殺。即犯逆罪。不可悔。墮阿鼻大地獄。受燒煑苦。窮劫莫盡。
The term "Buddhas" refers to all present Tathagatas throughout the ten directions. However, the Tathagatas have perfected their practice and attained complete fruition; their past obstructions have long been pacified. They cannot be harmed by humans, devas, or demon kings. When we speak of "killing" here, it is like Devadatta pushing a boulder to crush the Buddha, injuring the Buddha's toe—this is called killing.
"Sages" are those who have attained the sacred Dharma through human form, hence they are called sages. There are two kinds of sages: worldly sages and transcendental sages. If we interpret the character for "sage" etymologically, it combines "ear" and "to manifest sound," meaning their minds penetrate heaven and earth, and their understanding flows through all things, just as the ear perceives sound. Thus, the *Book of Changes* says: "The sage harmonizes virtue with heaven and earth, brightness with the sun and moon, order with the four seasons, and auspiciousness or misfortune with the spirits." This refers to worldly sages. Because their vision is bound by the six directions and their nature is confined to a single lifetime, they cannot encompass the ten directions or exhaustively fathom the three periods of time.
Transcendental sages, however, do not merely hear sounds; they know the conditions of the nine realms, penetrate the truths, and respond skillfully to all beings. They harmonize virtue with the Dharma realm, brightness with the two wisdoms, timing with the four opportunities, and the hidden and manifest with all saints. This is the great sage, the Buddha, whose wisdom pervades the Dharma realm and exhaustively comprehends principles and nature—a measure beyond even the realms of śrāvakas and pratyekabuddhas, let alone other sages. Here, "sage" specifically excludes worldly sages and refers to the transcendental sages of the three vehicles, because worldly sages do not possess fruition stages.
"Teachers" are models for people, namely preceptors and ācāryas. "Monastics" are those who have received the full precepts. "Parents" are those who gave birth to oneself. The Vinaya says: "One should recollect the kindness of one's parents, teachers, and friends, and diligently practice the path, seeking to liberate one's parents." Since it speaks of recollecting kindness, how could one possibly kill them? Killing any of the above constitutes an irreversible offense—unrepentable—leading to falling into the great Avīci hell, suffering the torments of burning and boiling, with no end for eons.
下至蜎飛蝡動。微細昆蟲。
down to the tiniest flying and crawling creatures, the most minute insects.
蜎音淵。是飛行之蟲。蝡音盾。是小蟲。有識性能動之者。昆同蜫。是蟲之總名。乃至眼可見者。名曰微細。蟲類雖多。此三收盡。然而俱稟色心。同一覺源。所以欣生怖死。痛癢苦樂。與人無異。既同覺源。即是未來諸佛。俱稟色心。彼我無別。害彼還成自害也。此中不言人畜者。以舉其上下。而包括其中矣。殺人犯不可悔罪。畜生雖云可悔。而償命之愆猶存。言可悔者。謂對二師。或有德人。發露懺悔。斷相續心。後不更作。若覆藏不發露。罪垢日夜增。後墮三惡道。言不可悔者。罪不可除滅。擯出眾。永不得出家受戒。下三戒。準此應知。
The character 蜎 (yuān) refers to flying insects. The character 蝡 (dùn) refers to small insects. All creatures that possess consciousness and the ability to move are included. The character 昆 (kūn) is a general term for all insects, down to those barely visible to the eye, which are called the most minute. Although there are many types of insects, these three categories encompass them all. However, they all possess form and mind, sharing the same source of awareness. Therefore, they delight in life and fear death, experience pain and pleasure, just as humans do. Since they share the same source of awareness, they are future Buddhas. They all possess form and mind, with no distinction between them and us. Harming them ultimately harms oneself.
This passage does not explicitly mention humans or animals because by referring to the extremes—the smallest insects—it implicitly includes all beings in between. Killing a human incurs an irreparable offense. Although killing an animal is said to be a reparable offense, the karmic debt of taking a life still remains. The term "reparable" means that one can confess the offense before two teachers or virtuous individuals, sincerely repent, resolve not to repeat it, and cease such actions. If one conceals the offense and does not confess, the stain of the offense grows day by night, leading to rebirth in the three lower realms in the future. The term "irreparable" means the offense cannot be eradicated, resulting in expulsion from the community and permanent disqualification from monastic ordination and receiving precepts. The same principles apply to the following three precepts.
但有命者。不得故殺。
Do not intentionally kill any living being.
但者凡也。命謂六根六識相續而生。名之曰命。此相續斷。名之曰死。故謂故心殺害。顯非誤傷等也。
But what is meant by "ordinary being"? It refers to the continuous arising of the six sense faculties and six consciousnesses. This continuity is called "life." When this continuity is severed, it is called "death." Therefore, it is said that the mind kills intentionally, clearly distinguishing it from accidental harm or the like.
或自殺。
or by suicide.
此從身業生罪。謂自身親行殺害。或手足刀杖瓦石等打令死。或遙擲令死。或與毒藥。或推墮坑穽水火中。悉名身業之罪。
These are the offenses that arise from bodily actions. This refers to personally carrying out killing oneself—whether striking someone to death with one’s own hands, feet, a knife, a stick, tiles, stones, or the like; or throwing something from a distance that causes death; or giving poison; or pushing someone into a pit, well, fire, or water. All of these are called offenses of bodily action.
或教他殺。
Or instruct others to kill.
此從口業生罪。謂教他殺。令奪彼命。或呵罵。或勸譽令彼自死。或呪詛令死。悉名口業之罪。
This arises from the wrongdoing of speech. It means teaching others to kill, ordering them to take life, or verbally abusing and cursing, or encouraging and praising someone to the point that they take their own life, or using incantations and curses to cause death—all of these are called the wrongdoing of speech.
或見殺隨喜。
Or they take delight in seeing others being killed.
此從意業生罪。謂見他人行殺。自心隨之而生歡喜。雖非身口親作。然三業之中。心為主宰。故得罪同前。無有輕重。經云。有犯斯戒。非沙彌也。
This sin arises from the intention of the mind. It refers to seeing others commit killing and feeling joy in one's own heart as a result. Although one does not physically or verbally commit the act oneself, among the three types of karma, the mind is the master. Therefore, the offense is the same as before, with no distinction of severity. The scripture says: "Whoever violates this precept is not a true novice monk."
廣如律中。文繁不錄。
As detailed in the monastic rules, the text is extensive and will not be quoted here.
律謂沙彌十戒經。并大律等。備載種種殺法。結罪輕重。心境不同。以文多故。不能俱錄。上述律文竟。下引經意。
The monastic discipline, as found in texts like the *Ten Precepts Sutra for Novices* and the major Vinaya collections, details various methods of killing and the corresponding gravity of offenses. These distinctions depend on the mental state and circumstances involved. Due to the extensive nature of these passages, they cannot all be quoted here.
Having cited the relevant disciplinary texts above, we now turn to the meaning conveyed by the sutras.
經載冬月生虱。取放竹筒中。煖以綿絮。養以膩物。恐其饑凍而死也。
The scriptures record that in winter, one may find lice. Take them and place them in a bamboo tube. Keep them warm with cotton wadding, and nourish them with rich food, fearing they might starve or freeze to death.
冬月重衣溫服。故多生蟣虱也。膩物。是身中垢膩。恐虱饑凍而死。故饑以膩物養之。凍以綿絮煖之。此文雖出諸經。然大律詳備。佛為老病比丘而設。時有老病比丘。數數起棄虱疲極。佛聽拾著綿帛中。若虱走出。應作筒盛。以葢塞口。繫牀脚裏。若曉若暮。須持出外徐安木孔。或墻隙中。任其自活。不得隨處棄擲。壁虱當安青草上。或涼冷處。餘虱可於隨宜處所而安置之。今時多有不解教法。久貯筒內困死。雖云依教。殊無護命之心。又何逃殺生罪哉。
In the winter months, monks wear heavy, warm robes, which often leads to the growth of lice and fleas. Greasy substances are the filth from the body. Fearing that the lice might die from hunger or cold, they are fed with greasy substances to nourish them when hungry, and kept warm with cotton padding when cold. Although this text is drawn from various scriptures, the major Vinaya provides a detailed account. The Buddha established this rule for elderly and sick monks. At the time, there were elderly and sick monks who repeatedly rose to remove lice, becoming exhausted. The Buddha allowed them to collect the lice and place them in cotton cloth. If the lice crawled out, they should be contained in a tube with a lid, tied to the bedpost. In the morning or evening, the tube should be taken outside and gently placed in a tree hollow or a crack in a wall, allowing them to live freely. They must not be discarded carelessly. Bedbugs should be placed on green grass or in a cool place. Other lice may be placed in suitable locations. Nowadays, many do not understand the teachings and keep lice in tubes for too long, causing them to die. Although they claim to follow the teachings, they lack the heart to protect life. How can they escape the offense of killing?
乃至濾水覆燈。不畜猫狸等。皆慈悲之道也。微類尚然。大者可知矣。
Even such small acts as filtering water for insects and covering lamps to protect moths are expressions of compassion. If one attends to such subtle matters, how much more so should they care for greater beings.
乃至者。是舉前後以括其中也。前明殺害麤相。後明護生細行。其中麤細非一。可以意會。難以枚舉。故曰大可知矣。如經云。無得焚燒山林。傷害眾生。就決湖池。堰塞派瀆。殘害水性。是也。濾水者。是諸賢聖護生行慈之要務。故餘律云。若行五里。無囊不去。若知寺不濾水。不合飲用。寧自渴死長途。足為龜鏡。昔有二比丘。往覲世尊。中途渴乏。見池蟲水。大者護戒不飲而死。小者飲已。往見世尊。佛即呵云。汝愚癡人。彼以護戒故。得生善趣。已先見我。汝雖近吾。去吾千里。凡欲飲用。須先觀察。無蟲方用。有即密絹濾之。囊中之蟲。徐傾淨器。持還取水本處。而輕放之。不可懸棄。令蟲悶死。正法念經云。經宿之水。若不細觀。恐生細蟲。若不漉濾。不飲不用。是名細持不殺戒。又儀則經云。乃至草木上。塗壇牛糞中。如是受用時。救護於含識。或彼牀座內。田地糞土中。一一子細觀。是名出家行。若人以拳捧土石及磚瓦。打擲禽獸等。亦得犯戒罪。覆燈者。謂用紗羅絹紙等覆葢。以護諸蟲蛾也。畜謂畜養。猫與狸。皆是捕鼠之獸。慈悲之道。是菩薩利生之大道。以慈能與樂。故不令饑凍等。悲能拔苦。故濾水覆燈。不畜猫狸等。微類尚然者。謂虱蟲蛾等。猶尚愛護如是。則其飛禽走獸大者。不殺可知矣。
The phrase "乃至" (and so forth) is used to encompass all the details between the preceding and following points. Earlier, the coarse aspects of killing were discussed, while later, the subtle practices of protecting life are explained. Between these, there are countless coarse and subtle details that can be understood intuitively but are difficult to enumerate one by one. Hence, it is said that the general principle is clear. As the sutra states: "Do not burn forests or harm living beings. Do not drain lakes, block streams, or disrupt waterways, thereby harming aquatic life."
Filtering water is an essential practice for sages and saints in protecting life and cultivating compassion. Other monastic rules also state: "When traveling five miles, one must carry a water filter. If a monastery does not filter water, it should not be consumed. It is better to die of thirst on a long journey than to violate this precept." This serves as a profound lesson.
Once, two bhikkhus (monks) were on their way to see the Buddha. Along the journey, they grew thirsty and exhausted. They came across a pond filled with tiny creatures. The elder monk, upholding the precepts, refused to drink and died of thirst. The younger monk drank the water and continued his journey to see the Buddha. The Buddha reprimanded him, saying, "You foolish one! The elder monk, by upholding the precepts, has already been reborn in a favorable realm and has seen me before you. Though you are physically near me, you are a thousand miles away in spirit."
Whenever one intends to drink water, one must first examine it carefully. If there are no visible creatures, it may be consumed. If creatures are present, they must be filtered out using a fine cloth. Any creatures caught in the filter should be gently poured into a clean container and returned to their original water source, ensuring they are not harmed. One must not discard them carelessly, causing them to die.
The *Saddharmasmṛtyupasthāna Sūtra* states: "If water has been left overnight, one must examine it carefully, as tiny creatures may have appeared. If it is not filtered, it should not be consumed or used. This is called upholding the subtle precept of not killing."
Furthermore, the *Yize Jing* (Rules and Conduct Sutra) states: "Even when using grass, wood, cow dung for altar construction, or when sitting on beds, walking on land, or handling soil, one must carefully observe and protect all sentient beings. This is the conduct of a renunciant."
If someone throws stones, bricks, or tiles at birds or animals, they also violate the precept.
Covering lamps refers to using gauze, silk, or paper to cover lamps, protecting insects and moths from harm.
Keeping animals refers to raising cats or wildcats, which are natural predators of mice. The path of compassion is the great way of a bodhisattva to benefit beings. Compassion brings happiness, ensuring that beings do not suffer from hunger or cold. Sympathy alleviates suffering, hence filtering water, covering lamps, and not keeping cats or wildcats.
Even the smallest creatures, such as lice, insects, and moths, should be protected in this way. If even these tiny beings are cared for, it goes without saying that larger birds and animals should not be harmed.
今人不能如是行慈。復加傷害可乎。
People today do not practice such compassion. How can they then inflict further harm?
謂既不能行濾水覆燈之慈行。而更加傷害彼命可乎。可乎是反徵之辭。
Since you cannot even practice the compassionate acts of filtering water and covering lamps, how can you possibly justify harming their lives? "How can you possibly" is a rhetorical question of reproach.
故經云。施恩濟乏。使其得安。若見殺者。當起慈心。
Therefore, the scripture says: Give aid to those in need, bring them peace. If you see someone being killed, give rise to a heart of compassion.
此要略中。凡言經云。律云。多出沙彌十戒法。不復一一繁釋。若注中云大律者。即比丘律也。一切眾生於財法二種。多所饉乏。若見無財眾生。缺於衣食之苦。當隨自力以衣食而利濟之。見無法眾生。起於慳貪。破戒。瞋恚。懈惰。散亂。愚癡之障。為說布施持戒忍辱精進禪定智慧。而濟度之。以財施能令身安。法施能令心安。故云使其得安。雜寶藏經云。昔有一羅漢。畜一沙彌。知其却後七日命必當終。即使歸家。路中見眾蟻子隨水漂流。命將欲絕。沙彌生慈悲心。即脫衣盛土堰水。而取蟻子置高燥處。七日還歸師所。師甚怪之。即入定以天眼觀知。彼無餘福得活。以救蟻子因緣故。七日不死。得延壽命。丈夫論偈云。悲心施一人。功德如大地。為己施一切。得報如芥子。救一厄難人。勝餘一切施。眾星雖有光。不如一月明。當起慈心者。謂見他人殺生。應以財物救贖其命。若自無財。可為乞化。乞化亦無。可為殺者方便說法勸喻。令生歡喜。而釋放之。若其不信。當生慈心。愍彼行殺者。罪墮三途。其被殺者。苦痛無地。怨業既結於今生。酬報則當來不已。願得菩提。度令解脫。故經云。誓吾得道國無殺者。如度狗經云。昔有沙門。見一屠兒。抱一狗子持歸欲殺。沙門語曰。殺生之罪。甚為不善。願持我鉢中食。貿此狗子。令命得活。獲福無量。乃至殷勤曉喻。屠兒不肯隨言。沙門即以飯飼狗子。以手摩捋呪願。泣而告曰。卿何罪所致。得是狗身。不得自在。為他殺食。願汝世世罪滅福生。離狗子身。得生為人。值遇三寶。狗子得食。善心即生。踊躍歡喜。自知歸依。屠兒將歸殺食。狗子命終。生大長者家。時沙門乞食。到長者門。其子見之。歡喜禮足。供以百味。即隨出家。深解經義。便得三昧。致不退轉。開化一切。發菩提心。畜生尚乃得道。況人寧不獲果。
In this summary, when it says "the sutra states" or "the vinaya states," it mostly refers to the *Ten Precepts for Novices*. I will not elaborate on each one individually. If the commentary mentions the "Great Vinaya," it refers to the *Bhikkhu Vinaya*.
All beings often lack two things: material resources and the Dharma. When you see beings without material resources, suffering from a lack of food and clothing, you should use your own strength to help and benefit them by providing food and clothing. When you see beings without the Dharma, afflicted by stinginess, greed, breaking precepts, anger, laziness, distraction, and ignorance, you should teach them about generosity, upholding precepts, patience, diligence, meditation, and wisdom to guide and liberate them.
Material generosity brings physical peace, while Dharma generosity brings mental peace. Therefore, it is said: "To bring them peace."
The *Sutra of the Miscellaneous Treasures* tells a story: Once, there was an arhat who had a novice disciple. Knowing that the novice would die in seven days, he sent him home. On the way, the novice saw a swarm of ants being swept away by water, on the verge of death. Moved by compassion, he took off his robe, used it to hold soil to dam the water, and placed the ants on high, dry ground. Seven days later, he returned to his teacher. The teacher was surprised and entered meditation to observe with his divine eye. He saw that the novice had no remaining merit to survive, but because he saved the ants, he did not die after seven days and extended his lifespan.
A verse from the *Great Man Treatise* says: "With a compassionate heart, giving to one person, Merit is as vast as the earth. Giving to all for one’s own sake, The reward is as small as a mustard seed. Saving one person in distress Surpasses all other acts of giving. Though stars may shine brightly, They are no match for the light of the moon."
"To give rise to a compassionate heart" means: When you see others killing living beings, you should use material resources to ransom their lives. If you have no resources yourself, you can beg for them. If begging is also impossible, you can skillfully teach and persuade the killer, making them joyful so they release the being. If they do not believe, you should still give rise to compassion, pitying the killer for the sin that will lead them to the three lower realms, and pitying the killed for their unbearable suffering. Since karmic debts are formed in this life, retribution will continue endlessly in the future. May they attain enlightenment and be liberated.
Therefore, the sutra says: "I vow that when I attain the Way, there will be no killing in the land."
As told in the *Sutra on Saving a Dog*: Once, a monk saw a butcher carrying a puppy home to kill. The monk said: "Killing living beings is a grave misdeed. Please take the food from my bowl in exchange for this puppy, so its life may be spared. You will gain immeasurable merit." He earnestly explained and persuaded, but the butcher refused. The monk then fed the puppy, stroked it, made vows, and tearfully said: "What karma led you to this dog’s body, without freedom, to be killed and eaten? May your sins be extinguished and merit arise in every life. May you leave this dog’s body, be reborn as a human, and encounter the Three Jewels." After eating, the puppy’s wholesome heart arose. It leaped with joy, knowing it took refuge. The butcher took it home, killed and ate it. The puppy died and was reborn into a great elder’s household. Later, when the monk went begging at the elder’s door, the child saw him, joyfully bowed at his feet, offered a hundred delicacies, and followed him to leave home. He deeply understood the sutras’ meaning, attained samadhi, reached the stage of non-retrogression, taught all beings, and aroused the mind of enlightenment. Even an animal could attain the Way—how much more can a human not bear fruit?
噫。可不戒歟。
Ah! Can one not take heed?
噫。是慨歎之聲。歟。是語末之辭。亦是歎辭。謂殺生之罪。苦報無量。窮劫受殃。誠可愍傷。則不可不為切戒。如輪轉五道經云。為人喜殺者。後生作水上蜉蝣之蟲。朝生暮死。大論云。佛言殺生有十罪。一心常懷毒。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。如見虵虎。五睡時心怖。寤亦不安。六常有惡夢。七命終之時。狂怖惡死。八種短命業因緣。九身壞命終墮於地獄。十若出為人。常當短命。如經所說。可不深戒哉。
Ah, a sigh of lament. This is a word of sorrow at the end of a phrase, also an expression of grief. It speaks of the sin of killing living beings—the suffering retribution is immeasurable, enduring calamity through endless kalpas. Truly pitiable and sorrowful—it cannot but be earnestly cautioned against.
As the *Sutra on Revolving in the Five Realms* states: "Those who delight in killing as humans will later be reborn as ephemeral insects on water, born in the morning and dead by evening."
The *Great Treatise* says: "The Buddha taught that killing living beings has ten consequences: 1. The mind constantly harbors poison, life after life without end. 2. All beings detest and loathe them, their eyes unwilling to see them. 3. They constantly harbor evil thoughts, contemplating wicked deeds. 4. All beings fear them, as if seeing a snake or tiger. 5. Their hearts are terrified even in sleep, and they find no peace upon waking. 6. They are plagued by frequent nightmares. 7. At the moment of death, they die in madness, terror, and misery. 8. They plant the karmic cause for a short lifespan. 9. Their bodies decay and their lives end, falling into the hells. 10. If reborn as humans, they will always have a short life."
As the sutras teach, how can we not deeply guard against this?