金剛般若經贊述 1.96

1.96

然無著之意，不同世親論，十八差別一一皆有答前三問也。故論云，經言菩薩應生如是心者，顯菩薩應如是住中欲願也。若菩薩眾生相轉，即非菩薩者，顯示應如是修行中相應三摩鉢帝時也。若菩薩起眾生相、人相、壽者相，則不名菩薩者，顯示應如是降伏其心中攝散時也。其世親以十八差別中初二差別合答三問，不同無著一一皆答三問，撿論應知。

However, Asaṅga's intention differs from Vasubandhu's treatise: each of the eighteen distinctions answers all three previous questions. Thus [Asaṅga's] treatise states that when the sūtra says, 'A bodhisattva should produce such a mind,' it reveals the aspiration in how a bodhisattva should thus abide. When it says, 'If a bodhisattva has the perception of a sentient being occurring, they are not a bodhisattva,' it reveals the time of corresponding samāpatti in how they should thus practice. When it says, 'If a bodhisattva gives rise to the perception of a sentient being, the perception of a person, or the perception of a life-span, they are not called a bodhisattva,' it reveals the time of collecting distraction in how they should thus subdue their mind. Vasubandhu, by contrast, uses the first two of the eighteen distinctions combined to answer the three questions, unlike Asaṅga where each one answers all three questions. This should be known by examining the treatises.