[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) › [梵網經菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1813) › 1.53 # 梵網經菩薩戒本疏 1.53 梵網經菩薩戒本疏 1.53 - **Language:** Classical Chinese ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1813.1.53) 文中有二：初、舉過，二、制斷。初中四：一、明能殺位；二、殺相差別；三、所作殺事；四、辨所殺生。初中四種殺：一、自殺，可知；二、教他，有二義：一、教他令自死；二、教他令殺生。問：自殺或教他所殺未亡，自身先死，後所殺亡，未知得重以不？答：若依小乘不犯夷，以彼未命終、未成罪故，命終已後戒已失故。菩薩戒既經生不失，故還得夷。問：若教他殺生，他領受已，後不殺者，彼能教人得何罪耶？答：約心得重，後若知不殺，生喜心得輕方便，生瞋得重方便。三、方便讚嘆殺者，此亦有二：一、嘆能殺之人有勝德；二、嘆所用殺法有功能。此二各有二：一、望未殺歎德令殺；二、望已殺嘆德令喜。皆悉善巧引譬曉喻，讚美殺事，故云「方便讚殺」也。又釋：如律中讚死勸死亦是也。四、見作隨喜殺者，亦二：一、見聞此殺俱生喜故，二、見聞彼死亦皆生喜。問：此上三位何別？答：有二別：一、約三時，謂初約未殺教遣殺，次約正殺讚有德，後約已殺生隨喜。二、約三類，初約下位人便令殺，次約中位人雖不可使殺，方便讚美令得成殺，後約上位不可對讚，但見彼殺已還生隨喜，俱得重罪可知。二、「乃至呪殺」者，明殺相差別，謂於上四位所作，或刀斫杖打乃至呪殺，以相眾多呪殺最希，故云乃至也。如呪龍令入鑊等。三、「殺因」下，明所作殺事。然此四殺略作四釋：一、約所作，謂自殺為因，教他為緣，讚嘆彼法隨喜其業。二、約所殺，一、命為活因，斷故名殺因；二、衣食等為活緣，奪故令死名殺緣；三、以法成治，如酷法官等，以法成殺故名殺法；四、如屠獵等家，恒為殺業。三、約具緣：一、殺心為因，刀杖等為緣，造趣方便為法，正斷命根為業，於上七緣相攝應知。四、約行，謂《十地論》中攝為三離：一、有二，謂內離貪等，外離刀杖，是此中離因離緣也；二、慈悲等為對治離，是此中離殺法也；三、尚不惱眾生何況故殺為果行離，是此中離殺業也。四、辨所殺生中，「乃至有命」者，此有二義：一、廣，謂總攝一切七種眾生，故云「乃至」也；二、狹，謂簡去草木，故云「有命」。《瑜伽》云「謂壽燸和合現存活故」名為命者，謂假有即有命之者，有財釋也。 > In the text there are two parts: first, adducing the fault; second, proscribing \[it\] to end it. Within the first there are four: 1. explaining the positions capable of killing; 2. distinctions in the characteristics of killing; 3. the act of killing performed; 4. distinguishing the sentient beings killed. Within the first, there are four kinds of killing: 1. Killing oneself, which is understandable. 2. Instructing another, which has two meanings: first, instructing another to bring about their own death; second, instructing another to kill a living being. Question: If one kills oneself, or one instructs another \[to kill\] and the victim has not yet died, while one's own body dies first and afterward the victim dies, does one incur a major \[offense\] or not? Answer: If relying on the Hīnayāna, one does not commit a pārājika, because since the other has not yet terminated life, the offense is not yet accomplished, and after life has terminated, the precepts are already lost. Since the bodhisattva precepts are not lost across rebirths, one still incurs a pārājika. Question: If one instructs another to kill a living being, and after accepting it that person does not kill, what offense does the instructor incur? Answer: In terms of the mind, one incurs a major \[offense\]; if one later learns they did not kill, if a joyful mind arises one incurs a light preparatory offense, and if an angry mind arises one incurs a heavy preparatory offense. 3. Killing through praise with expedient means, which also has two \[aspects\]: first, praising the person capable of killing as having superior virtue; second, praising the method of killing used as being effective. Each of these two has two \[aspects\]: first, looking to the unkilled, praising virtue to make them kill; second, looking to the already killed, praising virtue to make them rejoice. In all cases, skillfully citing metaphors and providing explanations to praise the act of killing is therefore called 'praising killing with expedient means.' Another explanation: as in the vinaya, praising death and encouraging death is also this. 4. Rejoicing upon seeing it done and killing, which also has two: first, both seeing and hearing of this killing give rise to joy; second, both seeing and hearing of their death give rise to joy. Question: What is the difference among the three positions above? Answer: There are two differences. First, in terms of the three times: namely, the first concerns before the killing, instructing and dispatching \[them\] to kill; next, during the actual killing, praising \[them\] as virtuous; finally, after the killing, giving rise to sympathetic joy. Second, in terms of three classes \[of persons\]: first, regarding an inferior person, one directly orders them to kill; next, regarding a middling person, although one cannot make them kill, one employs expedient praise to cause the killing to be accomplished; finally, regarding a superior person, one cannot praise them to their face, but merely upon seeing that they have killed, one also gives rise to sympathetic joy. It should be understood that in all cases one incurs a major offense. 2. 'Down to killing by incantation' explains the distinctions in the characteristics of killing: namely, what is done in the four positions above, whether chopping with a sword, striking with a staff, down to killing by incantation. Because the characteristics are numerous and killing by incantation is the rarest, it says 'down to.' For example, incanting a dragon to make it enter a caldron, and so forth. 3. From 'causes of killing' downward explains the acts of killing performed. However, for these four \[aspects of\] killing, four brief explanations are given: First, in terms of what is done: killing by oneself is the cause; instructing another is the condition; praising the method \[is the method\]; and rejoicing in the karma \[is the karma\]. Second, in terms of what is killed: first, life is the cause of living, and because it is severed, it is called the cause of killing; second, clothing, food, and so forth are the conditions of living, and because seizing them causes death, it is called the condition of killing; third, establishing governance through law, like cruel magistrates and the like, because they accomplish killing through law, it is called the method of killing; fourth, such as households of butchers and hunters, who constantly engage in the karma of killing. Third, in terms of fulfilling conditions: the mind of killing is the cause; swords, staves, and so forth are conditions; initiating preparatory means is the method; the actual severing of the life faculty is the karma. It should be understood that these subsume the seven conditions above. Fourth, in terms of practice: namely, in the Daśabhūmika-śāstra they are subsumed under three relinquishments: first, having two \[parts\], namely internally relinquishing greed and so forth, and externally relinquishing swords and staves, which correspond here to relinquishing causes and relinquishing conditions; second, loving-kindness, compassion, and so forth serve as the remedial relinquishment, which corresponds here to relinquishing the method of killing; third, not even distressing sentient beings, how much less intentionally killing, is the fruition-practice relinquishment, which corresponds here to relinquishing the karma of killing. 4. In distinguishing the sentient beings killed, 'down to possessing life' has two meanings: first, broad, meaning it generally encompasses all seven kinds of sentient beings, hence it says 'down to'; second, narrow, meaning it excludes grass and trees, hence it says 'possessing life.' The Yogācārabhūmi says: 'Because the union of lifespan and warmth presently abides and lives,' this is called life; meaning nominal existence—that is, possessing life—is a bahuvrīhi compound. > — English (machine translation) (machine translation) - [Previous: 1.52](https://indike.org/pramana/in.bauddha.taisho.1813.1.52) - [Next: 1.54](https://indike.org/pramana/in.bauddha.taisho.1813.1.54) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1813.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.1.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.1.53](https://indike.org/pramana/in.bauddha.taisho.1813.1.53) · Pramāṇa