Chinese
。欲取大果宜敬心持。如遗教云。若勤精进事无难者。譬如小水常流穿石。无为空死后必有悔。譬如良医知病说药。服与不服非医咎也。 快意杀生戒第一 经。若佛子若自杀至是菩萨波罗夷罪。 述曰。第二别诵。此初十戒。各二门说。一显制意。二释经文。初制意者。世间所畏死苦为穷。损他之中无过夺命。如智论云。设满世界宝无有直身命。是则菩萨济物为心。而施极怖便失其性。如瑜伽云。若问菩萨以何为体。应正答云大悲为体。由此最初制斯戒也。犹如声闻出苦为先。初制欲贪最为重戒。第二释文者。经有四门。一违犯相门。二违犯性门。三境界事门。四结成罪门。初者如经若自杀至咒杀。此即违犯差别相故。违犯性者。如经杀业至杀缘故。谓具五支必成犯故。此中杀业即究竟也。杀法方便。杀因意乐及烦恼也。杀缘事也。依此有说。不成业道不入犯重。如瑜伽说。菩萨若见欲作重罪发心思惟。我若断彼恶众生命当堕地狱。如其不断彼罪。业成当受大苦。我宁杀彼堕那落迦。终不令其受无间苦。如是于彼或以善心或无记心知此事已。为当来故深生惭愧。以怜愍心而断彼命。由此因缘。于菩萨戒无所违犯。生多功德。此阙烦恼故无违犯。意乐善故生多功德。今解。不然。不成业道亦成犯故 现代汉语译本：想要获得大的果报，应该以恭敬心来受持（戒律）。如《遗教经》所说：‘如果勤奋精进，就没有什么难事。’譬如小水长流，也能穿透石头。无所作为而空虚地死去，死后必定后悔。譬如良医知道病症，也说了药方，服不服用，不是医生的过错。 快意杀生戒第一 经文：如果佛弟子，乃至自己杀生，这是菩萨波罗夷罪（断头罪）。 解释：这是第二次单独诵出的戒律。这最初的十条戒律，各有两方面说明。一是阐明制定戒律的意义，二是解释经文。首先，制定戒律的意义是：世间所畏惧的，以死亡的痛苦为最。损害他人的行为中，没有比夺取性命更严重的了。如《智度论》所说：‘即使充满世界的珍宝，也没有与生命等值的。’因此，菩萨以救济众生为心，而施予最大的恐怖，就失去了菩萨的本性。如《瑜伽师地论》所说：‘如果有人问菩萨以什么为体，应该正确地回答说以大悲为体。’因此，最初制定这条戒律。犹如声闻乘以脱离痛苦为先，最初制定淫欲为最重的戒律。其次，解释经文，经文有四个方面：一是违犯的相状，二是违犯的性质，三是所对的境界和事件，四是总结所成的罪行。首先，违犯的相状，如经文所说，从自己杀生到用咒语杀生。这就是违犯的差别相。违犯的性质，如经文所说，杀生的行为到杀生的因缘。具备五支，必定构成违犯。这里，杀生的行为就是究竟完成。杀生的方法是方便。杀生的原因是意乐和烦恼。杀生的缘是事件。依据这个说法，没有构成业道，就不算犯重罪。如《瑜伽师地论》所说：菩萨如果看到有人想要造作重罪，发起心思考虑：‘我如果断绝这个恶人的性命，他应当堕入地狱。如果我不阻止他作恶，他的罪业成就，将要遭受巨大的痛苦。我宁愿杀了他，堕入那落迦（地狱），终究不让他遭受无间地狱的痛苦。’像这样，对于这件事，或者以善心，或者以无记心，知道这件事之后，为了未来的缘故，深深地生起惭愧心，以怜悯心而断绝他的性命。由于这个因缘，对于菩萨戒没有违犯，反而生出许多功德。这是因为缺少烦恼，所以没有违犯。意乐是善的，所以生出许多功德。现在解释，不是这样的。没有构成业道，也构成违犯。
English
English version: If one desires to obtain great results, one should uphold (the precepts) with a respectful mind. As the *Yijiao Jing* (Sutra of Forty-Two Chapters) says: 'If one is diligent and精进 (jingjin, energetic), there is nothing that is difficult.' For example, a small stream flowing constantly can penetrate stone. To die in vain and without accomplishment will surely lead to regret after death. It is like a good doctor who knows the illness and prescribes medicine; whether one takes it or not is not the doctor's fault. The First Precept Against Killing with Pleasure Sutra: If a *Fozi* (Buddha's disciple), even to the point of killing oneself, this is a *Pusa Poluoyi* (Bodhisattva Parajika, a major offense leading to expulsion) offense. Commentary: This is the second separately recited precept. These initial ten precepts are each explained in two aspects: first, to clarify the intention behind the establishment of the precept; second, to explain the sutra text. First, the intention behind the establishment of the precept is that the world fears suffering, with the suffering of death being the ultimate. Among harming others, there is nothing more severe than taking a life. As the *Zhi Du Lun* (Mahaprajnaparamita Sastra) says: 'Even if the world were filled with treasures, they would not be worth a life.' Therefore, a Bodhisattva's mind is to save beings, and to inflict the greatest fear would be to lose their Bodhisattva nature. As the *Yogacarabhumi-sastra* says: 'If one asks what constitutes the essence of a Bodhisattva, one should correctly answer that it is great compassion.' Therefore, this precept was initially established. It is like the *Sravakas* (Hearers) who prioritize escaping suffering, and thus the precept against lust is the most important. Second, explaining the sutra text, the sutra has four aspects: first, the aspect of transgression; second, the nature of transgression; third, the object and event; and fourth, the conclusion of the offense. First, the aspect of transgression, as the sutra says, from killing oneself to killing with curses. This is the differentiated aspect of transgression. The nature of transgression, as the sutra says, from the act of killing to the conditions for killing. Possessing the five branches will certainly constitute a transgression. Here, the act of killing is the ultimate completion. The method of killing is the means. The cause of killing is the intention and *kleshas* (afflictions). The condition for killing is the event. According to this explanation, not forming a *karma patha* (path of action) does not constitute a major offense. As the *Yogacarabhumi-sastra* says: If a Bodhisattva sees someone intending to commit a grave offense, and thinks, 'If I were to kill this evil person, they would fall into hell. If I do not stop them from doing evil, their karma will be completed, and they will suffer great pain. I would rather kill them and fall into *Naraka* (hell) than allow them to suffer the pain of *Avici* (uninterrupted hell).' In this way, regarding this matter, either with a good intention or with a neutral intention, knowing this matter, for the sake of the future, deeply generating remorse, and with a compassionate mind, severing their life. Due to this cause, there is no violation of the Bodhisattva precepts, and instead, much merit is generated. This is because the *kleshas* are lacking, so there is no violation. The intention is good, so much merit is generated. Now, the explanation is not like this. Not forming a *karma patha* also constitutes a transgression. --------------------------------------------------------------------------------
Chinese
。如诸有命皆犯重处。虽想颠倒而犯重故。况随分戒随位制别。如文殊问经说此戒云。若受出世间菩萨戒而不起慈悲心。是菩萨波罗夷罪。于诸犯处论除三人。谓心狂乱重苦无戒。传说。亦应除无忆念及有胜利。转生不能忆。虽作无犯故。诸有胜利处一切无犯故。言境界事门者。如经乃至一切有命者不得故杀故。声闻戒中唯取杀人。今不简趣故言乃至。彼随事重。今约理制。如涅槃经。佛告阿阇世王言。大王汝王宫中常敕屠羊。心初无惧。云何于父独生惧心。虽复人兽尊卑差别。宝命重死二俱无异。若中彼寿尽刹那杀如何得罪。文殊问经说得同罪。以加彼苦缘具足故。广如彼说。违教之罪轻重虽同。随心境等业有轻重。如论广说。问自品烦恼势力应等。何故善生云贪杀生轻瞋次痴重。答粗细虽等。所违有异。违于出离大乘正理。如其次第贪等为重。经约相通且痴为重。结成罪门者如经是菩萨至波罗夷罪。以对正行翻结罪故。常住慈悲心者。下缘群生伤愍心也。有情法尔种性系属。属我之类由我没故。孝顺心者。上缘胜品惭愧心也。以诸菩萨为度于我无量劫受大苦行故。菩萨应起如是二心。而快恣心杀生犯重。律云。声闻人作人想得波罗夷。非人人想但偷兰遮。菩萨不尔。但于有命故意杀生皆波罗夷。波罗夷者此云他胜 现代汉语译本 如果所有有情众生都触犯了重罪，即使是想法颠倒的情况下，也因为触犯了重罪。更何况是随分戒和随位制定的戒律呢？如《文殊问经》所说，此戒是说，如果受了出世间的菩萨戒，却不生起慈悲心，这就是菩萨的波罗夷罪（根本重罪）。在所有犯戒的情况中，排除三种人：心智狂乱、身受重苦、没有受戒的人。传说中，也应该排除没有忆念和获得胜利的人。如果转生后不能忆起前世，即使做了也不会构成犯罪。因为在所有获得胜利的情况下，都不会构成犯罪。所说的境界事门，如经中所说，乃至一切有命的众生，都不得故意杀害。在声闻戒中，只取杀人这一条。现在不加简别，所以说‘乃至’。声闻戒是随事而定罪的，而菩萨戒是约理而制定的。如《涅槃经》中，佛告诉阿阇世王（Ajatasattu，未生怨王）说：‘大王，你在王宫中经常命令屠宰羊，心中最初没有恐惧，为什么唯独对杀父这件事生起恐惧心呢？’即使有尊卑差别，宝贵的生命和死亡，二者都没有区别。如果在他们寿命将尽的刹那杀害他们，如何会没有罪呢？《文殊问经》说，会得到同样的罪过，因为你增加了他们的痛苦，因缘具足的缘故。详细情况如经中所说。违背教法的罪，轻重虽然相同，但随着心境等的不同，业也有轻重之分，如论中所广说。问：同品烦恼的势力应该相等，为什么《善生经》中说，贪心杀生轻，嗔心次之，痴心最重呢？答：粗细虽然相等，但所违背的有所不同。违背了出离和大乘正理，所以依次贪等为重。经中是约相通的情况来说，且认为痴心为重。结成罪门，如经中所说，是菩萨的波罗夷罪，因为与正行相反，所以结成罪。常住慈悲心，是下缘于群生，生起伤愍之心。有情众生在法尔的种性上是相互联系的，属于我的同类，因为我的缘故而沉没。孝顺心，是上缘于殊胜的品德，生起惭愧之心。因为诸位菩萨为了度化我，在无量劫中承受了巨大的苦行。菩萨应该生起这样的两种心，而如果恣意杀生，就犯了重罪。律中说，声闻人如果作人想而杀人，就得波罗夷罪，如果不是人想，就只得偷兰遮罪（Thullaccaya，粗罪）。菩萨不是这样，只要对有命的众生故意杀生，就都得波罗夷罪。波罗夷（Parajika）的意思是‘他胜’。
English
English version If all sentient beings commit grave offenses, even in a state of distorted perception, they are still guilty of grave offenses. How much more so with precepts that are differentiated according to one's capacity and position? As the 'Manjushri Questions Sutra' states, this precept says that if one takes the Bodhisattva precepts of transcending the world but does not generate a compassionate heart, this is a Parajika (fundamental transgression) for a Bodhisattva. Among all offenses, three types of individuals are excluded: those who are mentally deranged, those suffering greatly, and those who have not taken precepts. Tradition also says that those without recollection and those who have achieved victory should also be excluded. If one cannot recall past lives after rebirth, even if one commits an act, it is not considered an offense because of the lack of memory. In all cases where victory is attained, there is no offense. Regarding the aspect of the object of the offense, as the sutra says, one must not intentionally kill any living being. In the Sravaka (Hearer) precepts, only the killing of humans is considered. Now, there is no distinction made, hence the use of 'any.' The Sravaka precepts determine offenses based on the specific act, while the Bodhisattva precepts are established based on principle. As the 'Nirvana Sutra' says, the Buddha told King Ajatasattu (Ajatasattu, King Ajatasattu): 'Great King, you often order the slaughter of sheep in your palace without any initial fear. Why do you only feel fear about killing your father?' Even with differences in status, the preciousness of life and death are the same. If they are killed at the moment their lifespan is about to end, how can there be no offense? The 'Manjushri Questions Sutra' says that one incurs the same offense because you increased their suffering, and the conditions are complete. The details are as described in that sutra. Although the severity of offenses against the teachings is the same, the weight of the karma varies depending on the state of mind and the object. As explained extensively in the treatises. Question: The power of afflictions of the same category should be equal. Why does the 'Singalaka Sutra' say that killing out of greed is lighter, anger is next, and delusion is the heaviest? Answer: Although the coarseness is the same, what is violated is different. Violating the principles of renunciation and the Great Vehicle makes greed, etc., heavier in that order. The sutra speaks in general terms and considers delusion to be the heaviest. The conclusion of the offense is as stated in the sutra: it is a Bodhisattva's Parajika offense because it is contrary to the correct practice, thus resulting in the offense. To constantly maintain a compassionate heart means to have a compassionate heart towards all beings. Sentient beings are naturally connected by their inherent nature, belonging to my kind, and sinking because of me. A filial heart means to have a sense of shame and respect towards superior qualities because all Bodhisattvas have endured great suffering for countless eons to liberate me. Bodhisattvas should generate these two kinds of hearts, and if they indulge in killing, they commit a grave offense. The Vinaya (monastic code) says that if a Sravaka kills a human being with the intention of killing a human, they commit a Parajika offense. If it is not with the intention of killing a human, it is only a Thullaccaya (Thullaccaya, gross offense). This is not the case for Bodhisattvas. As long as they intentionally kill a living being, they commit a Parajika offense. Parajika (Parajika) means 'defeated by others.' --------------------------------------------------------------------------------