四分律行事鈔資持記 3.961

3.961

大乘中。三品，即三聚：一攝律儀，二攝善法，三攝眾生；初則斷惡，二即修善，三即度生。準《智論》中，二乘但有斷惡一聚；雖有作持，還歸離過；不修方便，教化眾生，故無攝善；自調自度，故無攝生；是以今文，但舉律儀，比校同異。言不異者，準《業疏》圓宗，謂同三聚；彼云：戒分三品，約義收緣，不異諸律（由非明制，故云約義。）；如殺一戒，具兼三位；息諸殺緣，即攝律儀；常行慧命，即攝善法；護前生命，即饒益有清；此一既爾，餘戒例然。（疏文，性戒竝例此說。）若論遮戒，如酒寶等，離畜飲過，即攝律儀；常行對治，即攝善法；息世譏嫌，即攝眾生。若取大小戒本以分，則小教四夷，大乘十重，四夷大同，餘六竝異；以至畜寶然身等，異相極眾；且云二三，意顯同多異少故也。護心戒者，防瞥爾也；如下不起貪瞋等，如《梵網》制不慳不瞋等；又《涅槃》隔壁聞鐶釧聲，分別男女，心染淨戒之類。

In the Great Vehicle, the three grades are the three clusters: first, the precept of restraining behavior; second, the precept of embracing virtuous dharmas; third, the precept of embracing sentient beings. The first is severing evil, the second is cultivating good, and the third is liberating sentient beings. According to the Dazhidulun, the two vehicles have only the single cluster of severing evil; although they have maintenance through active observance, it still reverts to being free of faults. Because they do not cultivate skillful means to teach and transform sentient beings, they lack the embracing of the virtuous; because they tame and deliver only themselves, they lack the embracing of sentient beings. For this reason, the present text merely raises the vinaya rules to compare similarities and differences. As for "not different," according to the Perfect School of the Karma Commentary, it means being identical with the three clusters. It states: "The precepts are divided into three grades; summarizing the conditions according to their implicit principles, they do not differ from the various vinayas" (since they are not explicit regulations, it says "according to their implicit principles"). "For instance, the single precept against killing fully encompasses the three positions: putting an end to all conditions for killing is the precept of restraining behavior; constantly practicing the life of wisdom is the precept of embracing virtuous dharmas; and protecting the life of the other is benefiting sentient beings. This one being so, the remaining precepts follow this example" (in the commentary, the inherently negative precepts all follow this explanation). When discussing the formulated precepts, such as those concerning alcohol, precious gems, and so forth: being free from the fault of storing or drinking them is the precept of restraining behavior; constantly practicing antidotes is the precept of embracing virtuous dharmas; and putting an end to worldly ridicule and censure is the precept of embracing sentient beings. If one divides them based on the Hinayana and Mahāyāna prātimokṣa texts, the Hinayana teaching has the four pārājikas and the Mahāyāna has the ten major precepts; the four pārājikas are broadly the same, while the remaining six are entirely different. Furthermore, regarding the storing of valuables, burning the body, and so on, the differing aspects are extremely numerous. For now, it says "two or three" with the intention of showing that similarities are many and differences are few. The "precept of guarding the mind" prevents momentary lapses; as below, not giving rise to greed, anger, and the like, as the Brahmā Net Sūtra prohibits stinginess, anger, and so forth; also like the Nirvāṇa Sūtra's example of hearing the sound of bangles and bracelets through a wall, distinguishing male and female, and thereby sullying the pure precepts in one's mind.