觀無量壽佛經疏 4.28

4.28

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.