[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀無量壽佛經疏](https://indike.org/pramana/in.bauddha.taisho.1753) › 4.28 # 觀無量壽佛經疏 4.28 觀無量壽佛經疏 4.28 - **Language:** Classical Chinese ### [4.28](https://indike.org/pramana/in.bauddha.taisho.1753.4.28) 六、從何等為三下，至六念已來，正明受法不同。即有其三。一明慈心不殺。然殺業有多種，或有口殺，或有身殺，或有心殺。言口殺者，處分許可名為口殺。言身殺者，動身手等指授名為身殺。言心殺者，思念方便計校等名為心殺。若論殺業，不簡四生，皆能招罪障生淨土。但於一切生命起於慈心者，即是施一切眾生壽命安樂，亦是最上勝妙戒也。此即合上初福第三句云慈心不殺也。即有止行二善。自不殺故名止善，教他不殺故名行善。自他初斷名止善，畢竟永除名行善。雖有止持二善，總結成慈下行也。言具諸戒行者，若約人天二乘之器即名小戒，若約大心大行之人即名菩薩戒。此戒若以位約者，當此上輩三位者即名菩薩戒，正由人位定故自然轉成，即合上第二福戒分善根也。 > Sixth, from 'What are the three?' down to the six recollections, directly explains the differences in receiving the Dharma, which has three aspects. First, it explains having a compassionate mind and not killing. The karma of killing is of many kinds: there is killing by speech, killing by body, and killing by mind. 'Killing by speech' means directing or permitting \[killing\]. 'Killing by body' means moving the body, hands, and so forth to instruct \[or strike\]. 'Killing by mind' means plotting, calculating expedient means, and so forth. In discussing the karma of killing, regardless of the four modes of birth, all can bring about sinful obstacles to being born in the Pure Land. If one simply gives rise to a compassionate mind toward all living beings, this is bestowing longevity, peace, and bliss upon all sentient beings, and is also the supreme and wondrous precept. This corresponds to the third line of the first blessing above: 'having a compassionate mind and not killing.' This contains the two goods of cessation and practice: not killing by oneself is called the good of cessation; teaching others not to kill is called the good of practice. Initially ceasing for oneself and others is called the good of cessation; ultimate and permanent eradication is called the good of practice. Although there are the two goods of cessation and upholding, they are collectively concluded as practice under compassion. As for 'possessing all precept-practices': in terms of the capacity of humans, devas, and the two vehicles, these are called lesser precepts; in terms of persons of great mind and great practice, they are called bodhisattva precepts. If these precepts are categorized by stage, when corresponding to the three stages of the upper grade, they are called bodhisattva precepts; precisely because the person's stage is determined, they naturally transform \[into such\], corresponding to the portion of roots of good regarding precepts in the second blessing above. > — English (machine translation) (machine translation) - [Previous: 4.27](https://indike.org/pramana/in.bauddha.taisho.1753.4.27) - [Next: 4.29](https://indike.org/pramana/in.bauddha.taisho.1753.4.29) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1753.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1753~en-mt.4.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1753.4.28](https://indike.org/pramana/in.bauddha.taisho.1753.4.28) · Pramāṇa