[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) › [梵網經述記卷第一](https://indike.org/pramana/in.bauddha.taisho.2797) › 1.5 # 梵網經述記卷第一 1.5 梵網經述記卷第一 1.5 - **Language:** Classical Chinese ### [1.5](https://indike.org/pramana/in.bauddha.taisho.2797.1.5) 第七持犯差別者。略有八門。一品類差別。二共不共差別。三廣大差別。四甚深差別。五止作差別。六因差別。七果差別。八意樂差別。品類差別者。謂聲聞乘唯制律儀戒。今此菩薩具三淨戒。謂攝律儀戒。攝善法戒。饒益有情戒。共不共殊勝者。如無性攝論七云。共不共殊勝者。謂諸菩薩一切性罪不現行故。與諸聲聞共相似遮罪。有現行故。與諸聲聞不共。於此學處有聲聞犯菩薩不犯。有菩薩犯聲聞不犯。菩薩具有身語心戒。聲聞唯有身語二戒。是故菩薩心亦有犯非諸聲聞。以要言之。一切饒益有情無罪身語意業。菩薩一切皆應現行。皆應修學。知是應知說名為共不共殊勝。無性釋云。殺盜婬等所生名性罪。斷生草等。非貪等生。說名遮罪。菩薩戒中觀有利益而無罪者。一切應修聲聞。不爾又諸菩薩心亦有犯。非諸聲聞。謂唯內起欲恚害等諸惡尋思不為發起身語二業。一切饒益有情無罪身語意業者。謂能利益安樂有情。不為發自起貪等煩惱。如是一切菩薩應修。又瑜伽論四十一云。若諸菩薩安住菩薩淨戒律儀。如薄伽梵。於別解脫毘奈耶中。將護他故。建立遮罪。制諸聲聞。令不造作。諸有情類未淨信者。令生淨信。已淨信者。令倍增長。於中菩薩與諸聲聞應等修學。無有差別。何以故。以諸聲聞自利為勝。尚不棄捨將護他行為。令有情未得信者。信信者增長學所學處。何況菩薩利他為勝。當知是天從多分說。若盡道理。於遮罪中亦有不共。且如威儀戒。若見由衣不齊有利益菩薩。此中不整衣如是等類。准此可知。又瑜伽云。若諸菩薩安住菩薩淨戒律儀。如薄伽梵。於別解脫毘奈耶中。為令聲聞少事少業少希望住建立遮罪。制諸聲聞令不造作。於中菩薩與諸聲聞不應等學。何以故。以諸聲聞自利為勝不願利他。於利他中少事少業少希望住可名為妙。非諸菩薩利他為勝不顧自利。於利他中少事少業少希望住得名為妙。如是菩薩為利他故。從非親里長者居士婆羅門等及恣施家應求百千種種衣服。觀彼有力無力隨其所施。如應而受如說求衣求鉢亦爾。如求衣鉢。如是自求種種絲縷。令非親里為織作衣。為利他故。應畜種種憍世邪衣諸坐臥具事各至百。乃至廣說。廣大差別者。如攝論云。由四種廣大故。一種種無量學處廣大故。二由攝受無量福德廣大故。三由攝受一切有情利益安樂意樂廣大故。四由建立無上正等菩提廣大故。釋曰。種種無量學處廣大者。謂諸菩薩所學尸羅種種品類無量差別。所以廣大。攝受無量福德廣大資糧者。謂此尸羅能攝無量福德資糧。所以廣大。攝受一切有情利益安樂意樂廣大者。謂此尸羅攝諸有情此世他世世出世間捨惡攝善。若因若果饒益意樂。所以廣大。建立無上正等菩提廣大者。謂此尸羅建立大菩提。所以廣大。諸聲聞等無如事是。四甚深差別者。如攝論云。謂諸菩薩由是品類方便善巧行殺生等十種作業。而無有罪。生無量福。速證無上正等菩提。又諸菩薩現行變化身語兩業。應知亦是甚深尸羅。由此因緣。或作國王。示行種種惱有情事。乃至廣說。釋曰。由此品類方便善巧者。謂諸菩薩悲願相應後得妙智。行殺生等十種作業而無有罪等事者。謂愛樂善法增惡不善見諸邪見性說名後三。依止此故行殺等七而無有罪。生無量福。速證菩提。或行前七。不起後三。大數言十。或已伏除。為試彼力故。心暫起不能招苦故。無有罪。能助道故。生無量福。又瑜伽說。若諸菩薩安住菩薩淨戒律儀。善摧方便。為利他故。於諸性罪少分現行。由是因緣。於菩薩戒無所違犯。生多功德。謂如菩薩見劫盜賊。為貪財故欲殺多眾。或復欲殺大德聲聞獨覺菩薩。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。終不令彼受無間業。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。由此因緣。於菩薩戒無所違犯。生多功德。又如菩薩見劫盜賊奪他財物。若僧伽物。窣堵波物。而取多物。執為己有。從情受用。菩薩見已起憐愍心。於彼有情。發生利益安樂。隨力所能逼。而奪取勿令受用。如是財故。當受長夜無義無利。由此因能所奪財寶。若僧伽物還復僧伽。乃至廣說。又如菩薩處在居家。見有母已現無繫屬。習婬欲法繼心菩薩求非梵行。菩薩見已作意思惟。勿令心恚多生非福。若隨其欲便得自在方便安處。令種善根。亦當令其捨不善業。住慈愍心。行非梵行。雖習如是穢污之法。而無所犯多生功德。出家菩薩。為護聲聞。聖所教誡。令不壞滅。一切不應行非梵行。又如菩薩為多有情解脫命難。乃至剜眼等難。雖諸菩薩為自命難亦不正知說於妄語。然為救脫彼有情故。知而思惟故說妄語。以要言之。菩薩唯觀有情義利非無利義自無染心。唯為饒益諸有情故。覆相正知而說異語。說是語時。於菩薩戒無所違犯。生多功德。乃至廣說。決定毘尼經云。佛告憂波離。汝今當知。聲聞乘人有異方便。有異深心。持清淨戒。菩薩乘人有異方便。有異深心。持清淨戒。憂波離。聲聞乘人雖淨持戒。於菩薩乘不名淨戒。菩薩乘人雖名淨戒。於聲聞乘人不名淨戒。云何名為聲聞乘人雖淨持戒。於菩薩乘人不名淨戒。優波離。聲聞乘人不應乃至一念起於一念欲更受身。是則名為聲聞乘人清淨持戒。於菩薩乘最大破戒。名不清淨。解云。謂諸菩薩有利益處。方便受身。起種種欲。攝受有情。出不善處。安置善處。答諸菩薩不以其欲攝受有情。棄捨有情。即是破戒。此中意說。在家菩薩非出家菩薩。出家菩薩為護聖教。是故不得行非梵行。又云。優波離。菩薩乘人。於無量劫堪忍受身。不生厭患。是則名為菩薩乘人清淨持戒。於聲聞乘最大破戒。不名清淨。云何名為菩薩乘人持開通戒。聲聞乘人持不開通戒。優波離。菩薩乘人以初日分有所犯戒。日中分思惟當得一切種智。菩薩爾時不破戒身。以日中分有所犯戒。於日後分思惟當得一切種智。菩薩爾時不破戒身。廣說乃至以後夜分有所犯戒。於日初分思惟。當得一切種智。菩薩爾時不破戒身。以是義故。菩薩乘人持開通戒。聲聞乘人持不開通戒。菩薩不應生大慚愧。亦復不應生大悔纏。優波離。聲聞乘人數數犯罪。即時破失聲聞戒身。所以者何。聲聞乘人。應當持戒斷一切結。如救頭燃。所有深心為涅槃故。廣說乃至。優波離。白佛言。世尊。或有欲相應心而犯於戒。有癡相應心而犯於戒。世尊。菩薩犯戒於欲相應心嗔相應心癡相應心。何者為重。爾時世尊告優波離。若有菩薩如恒河沙劫欲相應心而犯於戒。或有菩薩因一嗔以而犯於戒等住菩薩大乘之道。因嗔犯者當知最重。所以者何。因嗔恚故。能捨眾生。因貪欲故。於諸眾生而生親愛。優波離所有諸結能生親愛。菩薩於此不應生畏。所有諸結能捨眾生。菩薩於此應生不畏。廣說乃至。大乘之人因欲犯者。我說是人不名為犯。因嗔犯者我說是人名為大犯。名大過患。名大墮落於佛法中。是大留難。若有菩薩無有方便。欲相應心而犯於戒。生於怖畏。於嗔犯戒不生怖畏。若有菩薩而有方便。恚相應心而犯於戒。而生怖畏。欲相應心而犯於戒。不生怖畏。又本業經說。嗔心犯戒即便失戒　第五止作差別者。謂聲聞戒多是止持。雖有作持。而止持為宗。若菩薩戒通止作持。言止持者。謂聲聞共戒。言作持者不共聲聞。如不往聽法即有所犯。往聽無犯。又作看病即無所犯。不看即犯。如是等類。作即無犯。止即有犯。復有差別。謂聲聞戒准遮身語。若菩薩戒通遮三業　第六因差別者。謂菩薩於大菩提願。大悲為因。第七果差別者。謂菩薩戒。無上大菩提以為果故　第八意樂差別。不共二乘何等意樂。謂有六種。一無厭意樂。二廣大意樂。三歡喜意樂。四恩德意樂。五無染意樂。六善好意樂。無厭意樂者。謂諸菩薩假使經於殑伽沙等生。是一一生殑伽沙等大劫壽量。於此長時諸資生具常所匱之。三千大千世界滿中盛火恒在其中。行住坐臥。雖能修習一剎那戒。如是修習所有戒聚。究竟滿足。能證無上正等菩提。名為菩薩無厭意樂。廣大意樂者。謂諸菩薩修習戒時。展轉相續。無一剎那有退有斷。乃至究竟坐菩提座。是名菩薩廣大意樂。歡喜意樂者。謂諸菩薩修習戒時。於此所攝諸有情所生大歡喜。是諸有情由此所攝。雖生歡喜。猶不能及。是名菩薩歡喜意樂。恩德意樂者。謂諸菩薩修習戒時。觀此所攝一切有情。於我己身有大恩德。不見己身。於彼有恩由。資助我無上菩提故。是名菩薩恩德意樂。無染意樂者。謂諸菩薩修習戒時。雖於無量諸有情所興大戒福而不希報恩。當來果報是名菩薩無染意樂。善好意樂者。謂諸菩薩修習戒時。所有果報施諸有情。不自為己。又以此福。共諸有情。迴向無上正等菩提。是名菩薩善好意樂（具如對法論十二）。 > Seventh, regarding the distinctions in upholding and transgressing, there are briefly eight gates: first, the distinction in categories; second, the distinction in shared and unshared; third, the distinction in vastness; fourth, the distinction in profoundness; fifth, the distinction in cessation and action; sixth, the distinction in causes; seventh, the distinction in fruits; eighth, the distinction in resolve. > > Regarding the distinction in categories: the Śrāvaka Vehicle institutes only the precept of restraint, whereas this bodhisattva possesses the three pure precepts—namely, the precept of restraint, the precept of gathering virtuous dharmas, and the precept of benefiting sentient beings. > > Regarding the excellence of shared and unshared: as the commentary on the Mahāyānasaṃgraha by Asvattha \[i.e., Nirvikalpamati/Asvabhāva\] states in fascicle 7: 'Regarding the excellence of shared and unshared: because bodhisattvas do not manifest any intrinsically sinful acts, they are shared with the śrāvakas in having similar instituted offenses; because they engage in active manifestation \[of certain deeds\], they are unshared with the śrāvakas. In these śikṣāpadas, there are instances where a śrāvaka transgresses while a bodhisattva does not, and where a bodhisattva transgresses while a śrāvaka does not. A bodhisattva possesses the precepts of body, speech, and mind, whereas a śrāvaka has only the two precepts of body and speech; therefore, a bodhisattva may transgress in mind as well, which is not the case for the śrāvakas. In short, all unblemished actions of body, speech, and mind that benefit sentient beings should entirely be put into practice and trained in by the bodhisattva. To know this is to know what is called the excellence of shared and unshared.' > > Asvabhāva explains: 'Those arising from killing, stealing, sexual misconduct, and the like are called intrinsically sinful. Cutting living grass and the like, not being born of greed and the rest, are called instituted offenses. In the bodhisattva precepts, whatever is seen to bring benefit and is without fault must all be practiced; this is not so for the śrāvakas. Furthermore, bodhisattvas also have transgressions of the mind, which is not the case for śrāvakas: that is, when evil reflections such as desire, malice, and harming arise merely internally without giving rise to the two karmas of body and speech. All unblemished bodily, verbal, and mental karmas that benefit sentient beings mean those able to benefit and bring peace and happiness to sentient beings without giving rise to afflictions such as greed within oneself. All such deeds should be practiced by the bodhisattva.' > > Furthermore, the Yogācārabhūmi states in fascicle 41: 'If bodhisattvas abide in the bodhisattva pure precept of restraint: just as the Bhagavān, in the prātimokṣa vinaya, established instituted offenses to protect others, enjoining the śrāvakas not to commit them, so that sentient beings who have not yet developed pure faith may generate pure faith, and those who have already developed pure faith may redouble it; in this, the bodhisattva and the śrāvakas should train equally without distinction. Why is this? Because although the śrāvakas take self-benefit as primary, they still do not abandon the conduct of protecting others in order that sentient beings who have not gained faith may have faith, and those with faith may grow, and so train in what should be trained in; how much more so for the bodhisattva, for whom benefiting others is primary!' It should be understood that this is said for the most part; if one exhausts the principle, there are also unshared cases among instituted offenses. For instance, in the precept of deportment, if a bodhisattva sees that benefit arises from untidy clothing, in this case leaving the clothing untidy \[is permissible\]—such cases can be understood by analogy with this. > > Furthermore, the Yogācārabhumī says: 'If bodhisattvas abide in the bodhisattva pure precept of restraint: just as the Bhagavān, in the prātimokṣa vinaya, established instituted offenses to cause the śrāvakas to dwell with few concerns, few activities, and few desires, enjoining the śrāvakas not to commit them; in this, the bodhisattva and the śrāvakas should not train equally. Why is this? Because the śrāvakas take self-benefit as primary and do not wish to benefit others; for them, dwelling with few concerns, few activities, and few desires regarding the benefit of others may be termed wonderful. But it cannot be termed wonderful for bodhisattvas, who take benefiting others as primary and do not look back upon self-benefit, to dwell with few concerns, few activities, and few desires regarding the benefit of others. Thus, for the sake of benefiting others, a bodhisattva should seek hundreds and thousands of diverse robes from non-relatives, householders, brahmins, and the like, as well as from generous donors, observing whether they are capable or incapable and accepting them as appropriate according to what they give. Just as with seeking robes, so it is with seeking almsbowls. Just as with seeking robes and bowls, likewise seeking diverse silks and threads by oneself and having non-relatives weave them into robes; and for the sake of benefiting others, one should keep up to a hundred of various silk garments, sitting mats, and bedding, and so forth at length.' > > Regarding the distinction in vastness: as the Mahāyānasaṃgraha states: 'Due to four kinds of vastness: first, due to the vastness of diverse and immeasurable śikṣāpadas; second, due to the vastness of gathering immeasurable merit; third, due to the vastness of the resolve to gather the benefit, peace, and happiness of all sentient beings; fourth, due to the vastness of establishing unexcelled, complete, and perfect awakening.' The commentary says: 'The vastness of diverse and immeasurable śikṣāpadas means that the śīla practiced by the bodhisattvas has diverse categories and immeasurable distinctions; therefore it is vast. Gathering the vast provision of immeasurable merit means that this śīla can gather immeasurable provisions of merit; therefore it is vast. The vastness of the resolve to gather the benefit, peace, and happiness of all sentient beings means that this śīla gathers all sentient beings in this world and the other world, mundane and supramundane, renouncing evil and gathering good, whether in cause or in effect, with a resolve to benefit them; therefore it is vast. The vastness of establishing unexcelled, complete, and perfect awakening means that this śīla establishes great awakening; therefore it is vast. The śrāvakas and others have no such things.' > > Fourth, regarding the distinction in profoundness: as the Mahāyānasaṃgraha states: 'Bodhisattvas, through this kind of skillful means, may perform the ten kinds of actions, such as taking life, and yet be without fault, generate immeasurable merit, and swiftly realize unexcelled, complete, and perfect awakening. Furthermore, the active manifestation of illusory physical and verbal karmas by bodhisattvas should also be understood as profound śīla. Due to this, they may become kings and manifest the performance of various afflictions toward sentient beings, and so forth at length.' > > The commentary says: '"Through this kind of skillful means" means the subsequent wondrous knowledge associated with the bodhisattva's compassionate vows. Performing the ten kinds of actions such as taking life and yet being without fault and so forth means: delighting in wholesome dharmas, detesting unwholesome deeds, and viewing false views as their nature—these are called the latter three \[mental karmas\]. Relying on these, one performs the seven actions of killing and so forth without fault, generates immeasurable merit, and swiftly realizes awakening. Or, one performs the former seven while not generating the latter three; roughly speaking, they are called ten. Or, having already suppressed and removed them, one temporarily arouses the mind merely to test the other's strength; because it cannot incur suffering, there is no fault, and because it aids the path, it generates immeasurable merit.' > > Furthermore, the Yogācārabhūmi states: 'If bodhisattvas abide in the bodhisattva pure precept of restraint, with skillful means of destruction, for the sake of benefiting others, they manifest a small fraction of intrinsically sinful deeds. By this condition, there is no violation of the bodhisattva precepts, and much merit is generated. For example, if a bodhisattva sees a robber who, out of greed for wealth, wishes to kill many people, or wishes to kill great virtuous śrāvakas, pratyekabuddhas, or bodhisattvas, or wishes to commit many acts of immediate retribution; having seen this, he arouses a thought and reflects: "If I cut off the life of this evil being, I shall fall into hell; if I do not cut it off, his act of immediate retribution will be completed, and he will experience great suffering. I would rather kill him and fall into Naraka than let him suffer immediate retribution." A bodhisattva with such a reflective resolve, with either a wholesome or an indeterminate mind toward that sentient being, having understood this matter, for the sake of the future, deeply gives rise to shame and conscience, and with a mind of compassion cuts off his life. By this condition, there is no violation of the bodhisattva precepts, and much merit is generated. > > 'Furthermore, if a bodhisattva sees a robber seizing others' wealth, or Saṃgha property, or stūpa property, taking many goods, claiming them as his own, and enjoying them according to his desires; the bodhisattva, having seen this, gives rise to compassion, generates the intention to bring benefit, peace, and happiness to that sentient being, and, according to his capacity, forcibly seizes them so that he will not use them, lest because of such wealth he should suffer for a long night what is meaningless and unprofitable. The wealth and jewels seized through this condition, if they belong to the Saṃgha, are returned to the Saṃgha, and so forth at length. > > 'Furthermore, if a bodhisattva living as a householder sees a woman who has no current attachments, practices lustful ways, fixes her mind upon the bodhisattva, and seeks unchaste conduct; the bodhisattva, having seen this, reflects attentively: "Let her not harbor resentment and generate much non-merit; if I comply with her desire, I will gain mastery, skillfully establish her, cause her to plant wholesome roots, and also lead her to abandon unwholesome karma." Dwelling in a compassionate mind, he engages in unchaste conduct. Although practicing such defiled dharmas, there is no violation, and much merit is generated. A renunciant bodhisattva, in order to protect the śrāvaka teachings of the noble ones so that they do not perish, must never engage in unchaste conduct under any circumstances. > > 'Furthermore, if a bodhisattva, to liberate many sentient beings from mortal danger, or even the danger of having their eyes gouged out and so forth—although bodhisattvas, even for their own mortal danger, would not consciously speak falsehoods, yet in order to rescue and liberate those sentient beings, knowing and reflecting upon it, they speak falsehoods. In short, the bodhisattva only looks to the welfare and benefit of sentient beings and not to what is unbeneficial, being personally free from a defiled mind; solely for the sake of benefiting all sentient beings, he intentionally and knowingly speaks different words. When speaking such words, there is no violation of the bodhisattva precepts, and much merit is generated, and so forth at length.' > > The Vinayaviniścaya Sūtra states: 'The Buddha addressed Upāli: "You should know that people of the Śrāvaka Vehicle have distinct skillful means and distinct profound minds in upholding pure precepts; people of the Bodhisattva Vehicle have distinct skillful means and distinct profound minds in upholding pure precepts. Upāli, although people of the Śrāvaka Vehicle uphold precepts purely, it is not called pure precepts in the Bodhisattva Vehicle; although people of the Bodhisattva Vehicle are called purely observant, it is not called pure precepts among people of the Śrāvaka Vehicle. Why is it that although people of the Śrāvaka Vehicle uphold precepts purely, it is not called pure precepts in the Bodhisattva Vehicle? Upāli, people of the Śrāvaka Vehicle should not, even for a single thought-moment, give rise to the desire to take another rebirth; this is called the pure upholding of precepts for people of the Śrāvaka Vehicle, but in the Bodhisattva Vehicle it is the greatest breach of precepts, called impure."' It is explained: this means that where there is benefit, bodhisattvas skillfully take rebirth and give rise to various desires to embrace sentient beings, bring them out of unwholesome states, and establish them in wholesome states. If bodhisattvas did not embrace sentient beings through such desires and abandoned them, that would be a breach of precepts. The meaning here refers to householder bodhisattvas, not renunciant bodhisattvas; renunciant bodhisattvas, in order to protect the noble teaching, are therefore not permitted to engage in unchaste conduct. > > It further states: '"Upāli, that a person of the Bodhisattva Vehicle can endure taking rebirth for immeasurable kalpas without giving rise to weariness or disgust is called the pure upholding of precepts for a person of the Bodhisattva Vehicle, but in the Śrāvaka Vehicle it is the greatest breach of precepts, not called pure. What is meant by a person of the Bodhisattva Vehicle holding open precepts, while a person of the Śrāvaka Vehicle holds non-open precepts? Upāli, if a person of the Bodhisattva Vehicle commits an infraction in the first part of the day, but at midday reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken. If he commits an infraction at midday, but in the latter part of the day reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken; and so forth at length, until if he commits an infraction in the last watch of the night, but in the first part of the day reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken. For this reason, people of the Bodhisattva Vehicle uphold open precepts, whereas people of the Śrāvaka Vehicle uphold non-open precepts. The bodhisattva should not give rise to great shame, nor should he give rise to great remorseful entanglements. Upāli, if a person of the Śrāvaka Vehicle repeatedly commits offenses, his body of śrāvaka precepts is immediately broken and lost. Why is this? Because a person of the Śrāvaka Vehicle should uphold precepts to sever all fetters as if saving his head when on fire; his entire profound mind is for the sake of nirvāṇa; and so forth at length." > > 'Upāli addressed the Buddha, saying: "World-Honoured One, there may be transgressions of the precepts with a mind associated with desire, or with a mind associated with delusion. World-Honoured One, when a bodhisattva transgresses precepts with a mind associated with desire, with anger, or with delusion, which is the gravest?" Then the World-Honoured One addressed Upāli: "If a bodhisattva transgresses the precepts with a mind associated with desire for as many kalpas as the sands of the Ganges, or if a bodhisattva transgresses the precepts due to a single moment of anger, while both abide equally in the path of the Great Vehicle of the bodhisattva, the transgression due to anger should be known as the gravest. Why is this? Because through anger, one abandons sentient beings; whereas through desire, one gives rise to affection for sentient beings. Upāli, toward all fetters that can generate affection, the bodhisattva should not give rise to fear; toward all fetters that can abandon sentient beings, the bodhisattva should give rise to fear; and so forth at length. For a person of the Great Vehicle who transgresses due to desire, I say that this person is not called a transgressor; for one who transgresses due to anger, I say that this person is called a great transgressor, having a great fault, a great fall, and a great obstacle in the Buddha's Dharma. If a bodhisattva lacks skillful means, when transgressing the precepts with a mind associated with desire, he feels fear, but feels no fear when transgressing through anger. If a bodhisattva possesses skillful means, when transgressing the precepts with a mind associated with malice, he feels fear, but feels no fear when transgressing with a mind associated with desire."' Furthermore, the Benye jing says: 'Transgressing the precepts with a mind of anger immediately results in the loss of the precepts.' > > Fifth, regarding the distinction between cessation and action: the śrāvaka precepts are mostly maintaining through cessation; although they have maintaining through action, maintaining through cessation is the main principle. The bodhisattva precepts apply to both maintaining through cessation and maintaining through action. 'Maintaining through cessation' refers to precepts shared with the śrāvakas; 'maintaining through action' refers to those not shared with the śrāvakas. For example, if one does not go to listen to the Dharma, there is an infraction, but going to listen involves no infraction; again, nursing the sick involves no infraction, but not nursing them is an infraction. In such cases, acting involves no infraction, while ceasing involves an infraction. There is yet another distinction: the śrāvaka precepts are restricted to preventing physical and verbal \[actions\], whereas the bodhisattva precepts prevent all three karmas. > > Sixth, regarding the distinction in causes: for the bodhisattva, the vow for great awakening and great compassion are the causes. > > Seventh, regarding the distinction in fruits: the bodhisattva precepts take unexcelled great awakening as their fruit. > > Eighth, regarding the distinction in resolve: what kinds of resolve are unshared with the two vehicles? There are six kinds: first, untiring resolve; second, vast resolve; third, joyful resolve; fourth, resolve \[mindful of\] kindness; fifth, undefiled resolve; sixth, excellent resolve. > > Regarding the untiring resolve: even if bodhisattvas pass through lifespans as numerous as the sands of the Ganges, with each lifespan having the length of great kalpas as numerous as the sands of the Ganges; and during this long time are constantly deprived of all requisites of life, living continuously within a trichiliocosm filled with raging fire, walking, standing, sitting, and lying down—yet if they are able to cultivate the precepts for even a single kṣaṇa, through such cultivation all collections of precepts are ultimately fulfilled and able to realize unexcelled, complete, and perfect awakening. This is called the bodhisattva's untiring resolve. > > Regarding the vast resolve: when bodhisattvas cultivate the precepts, they continue in succession without a single kṣaṇa of retreat or interruption, until ultimately sitting on the seat of awakening. This is called the bodhisattva's vast resolve. > > Regarding the joyful resolve: when bodhisattvas cultivate the precepts, they give rise to great joy toward the sentient beings gathered by them; although these sentient beings give rise to joy through being embraced, it still cannot equal \[the bodhisattva's joy\]. This is called the bodhisattva's joyful resolve. > > Regarding the resolve mindful of kindness: when bodhisattvas cultivate the precepts, they view all sentient beings gathered by them as having great kindness toward their own persons, not seeing their own persons as having kindness toward them, because they assist one's unexcelled awakening. This is called the bodhisattva's resolve mindful of kindness. > > Regarding the undefiled resolve: when bodhisattvas cultivate the precepts, although they generate great merit of precepts toward immeasurable sentient beings, they do not hope for repayment of kindness or future fruit and retribution. This is called the bodhisattva's undefiled resolve. > > Regarding the excellent resolve: when bodhisattvas cultivate the precepts, they dedicate all fruit and retribution to sentient beings and not to themselves; furthermore, with this merit, together with all sentient beings, they dedicate it toward unexcelled, complete, and perfect awakening. This is called the bodhisattva's excellent resolve (detailed as in the Abhidharmasamuccaya-bhāṣya, fascicle 12). > — English (machine translation) (machine translation) - [Previous: 1.4](https://indike.org/pramana/in.bauddha.taisho.2797.1.4) - [Next: 1.6](https://indike.org/pramana/in.bauddha.taisho.2797.1.6) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2797.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2797~en-mt.1.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2797.1.5](https://indike.org/pramana/in.bauddha.taisho.2797.1.5) · Pramāṇa