[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) › [菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1814) › 1.41 # 菩薩戒本疏 1.41 菩薩戒本疏 1.41 - **Language:** Classical Chinese ### [1.41](https://indike.org/pramana/in.bauddha.taisho.1814.1.41) 學處同異者，此戒大小俱制，道俗亦同，然大小乘不全同也。一、輕重異，聲聞唯人是重，餘皆為輕，大士三境俱重。二、開遮異。聲聞唯遮無開，大士有益便開。《菩薩地》云：「若諸菩薩安住菩薩淨戒律儀，善權方便，為利他故，於諸性罪小分現行。由是因緣，於菩薩戒無所違犯，生多功德。謂如菩薩見劫盜賊，為貪財故，欲殺多生，或後欲害大德聲聞、獨覺、菩薩，或復欲造多無間業。見是事已，發心思惟：我若斷彼惡眾生命，當墮地獄；如其不斷，無間業成，當受大苦。我寧殺彼墮那落迦，終不令其受無間苦。如是菩薩意樂思惟，於彼眾生，或以善心，或無記心，知此事已，為當來故，深生慚愧，以憐愍心而斷彼命。由是因緣，於菩薩戒無所違犯，生多功德。」如仙譽王害五百婆羅門，即其事也。制心、制色，亦不同也。 > Regarding the similarities and differences of the training rules: this precept is proscribed in both the Hinayāna and Mahāyāna, and is the same for both monastics and laity; yet the Mahāyāna and Hinayāna are not entirely the same. First, difference in gravity: for the śrāvaka, only \[killing\] humans is a parājika offense, while the rest are all light; for the great being, all three objects are parājika offenses. Second, difference in permission and prohibition: for the śrāvaka, there is only prohibition and no permission; for the great being, whenever there is benefit, it is permitted. The Bodhisattvabhūmi states: "If bodhisattvas, dwelling securely in the pure precept discipline of a bodhisattva, with skill-in-means and for the benefit of others, engage in a small portion of natural misdeeds, by reason of this, there is no violation of the bodhisattva precepts, and much merit is generated. As when a bodhisattva sees a band of robbers who, out of greed for wealth, wish to kill many beings, or subsequently wish to harm virtuous śrāvakas, pratyekabuddhas, or bodhisattvas, or wish to commit many ānantarya karmas. Having seen this matter, they form the thought and deliberate: 'If I terminate the life of that evil sentient being, I will fall into hell; if I do not terminate it, the ānantarya karma will be accomplished, and they will suffer great agony. I would rather kill them and fall into Naraka than let them suffer the agony of the uninterrupted \[hell\].' With such an intention and thought, toward that sentient being—either with a wholesome mind or with an indeterminate mind—knowing this matter, for the sake of the future, feeling deep shame and remorse, with a mind of compassion they terminate that life. By reason of this, there is no violation of the bodhisattva precepts, and much merit is generated." As in the case of King Xianyu killing five hundred brahmins, this is that matter. Restraining the mind and restraining physical actions are also not the same. > — English (machine translation) (machine translation) - [Previous: 1.40](https://indike.org/pramana/in.bauddha.taisho.1814.1.40) - [Next: 1.42](https://indike.org/pramana/in.bauddha.taisho.1814.1.42) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1814.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1814~en-mt.1.41) — English, machine translation ## Linked texts (3) - [梵網經菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1813.1.49) — Classical Chinese - [梵網經古迹記](https://indike.org/pramana/in.bauddha.taisho.1815.2.44) — Classical Chinese - [菩薩戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.bodhisattvapratimoksa*zh-xuanzang.1.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1814.1.41](https://indike.org/pramana/in.bauddha.taisho.1814.1.41) · Pramāṇa