菩薩戒本疏 1.41

1.41

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.