First Precept: Do Not Kill

To take a life is to kill. A living being is one with consciousness.

The commentary says:

To explain the text according to its meaning is called interpretation. To express and convey it through words is called exposition.

From the highest Buddhas and sages, to our teachers, monks, and parents.

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.

down to the tiniest flying and crawling creatures, the most minute insects.

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.

Do not intentionally kill any living being.

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.

or by suicide.

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.

Or instruct others to kill.

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.

Or they take delight in seeing others being killed.

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."

As detailed in the monastic rules, the text is extensive and will not be quoted here.

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.

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.

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?

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.

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.

People today do not practice such compassion. How can they then inflict further harm?

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.

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.

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?

Ah! Can one not take heed?

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?