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english - Бхиккху Бодхи |
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Tattha pāṇassa atipāto pāṇātipāto, pāṇavadho, pāṇaghātoti vuttaṃ hoti.
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Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ, tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto.
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[2. Having abandoned the destruction of life, the recluse Gotama abstains from the destruction of life] The word “life” (pāṇa) signifies, in conventional discourse, a living being (satta): in the ultimate sense, it is the life-faculty (jīvitindriya). The “destruction of life” (pāṇātipāta) is the volition of killing in one who perceives a living being as such, (which volition) occurs through the door of either the body or of speech and occasions an act of cutting off the life-faculty of that living being.
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So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo, kasmā?
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In the case of beings devoid of moral qualities such as animals, the act of killing is less blameworthy when the being is small in size, more blameworthy when the being is big. Why?
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Payogamahantatāya.
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Because of the magnitude of the effort involved in killing a being with a big body.
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Payogasamattepi vatthumahantatāya.
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But even when the effort is the same, the act of killing a big-bodied being is still more blameworthy because of the magnitude of its physical substance.
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Guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo.
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In the case of beings endowed with moral qualities such as humans, the act of killing is less blameworthy when the being has low moral qualities and more blameworthy when the being has high moral qualities.
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Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.
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But when the physical body and moral qualities of the victims are equal, the act of killing is less blameworthy when the defilements and force of the effort are mild, more blameworthy when they are powerful.
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