瑜伽論記 10.181

10.181

謂諸菩薩所受七眾別解脫律儀即是苾芻戒等者，景云：菩薩律儀遠至菩提，今約七眾形居律儀辨菩薩者，以制過麁同故，又彼菩薩身在七眾，身語七支隨彼七眾有具不具，比丘比丘尼有身語七支，沙彌沙彌尼及正學等五眾但有身語四支，意三皆具足，菩薩即大戒，二眾具有十支，餘之五眾但有七支除語中三，亦可菩薩雖形居後五，然具離諸惡故，七眾受律儀戒時皆具十善業道，以一切惡皆遠離故，是善皆修是生皆攝故。

Regarding "the prātimokṣa disciplined conduct of the seven assemblies received by bodhisattvas is precisely the bhikṣu precepts, and so forth," Jing says: "The bodhisattva's disciplined conduct extends as far as bodhi; now distinguishing the bodhisattva in terms of the disciplined conduct of the bodily station of the seven assemblies is because the curbing of faults is roughly the same. Furthermore, as that bodhisattva's body is among the seven assemblies, the seven bodily and verbal factors are complete or incomplete in accordance with those seven assemblies: bhikṣus and bhikṣuṇīs have the seven bodily and verbal factors; the five assemblies of śrāmaṇeras, śrāmaṇerīs, śikṣamāṇās, and so forth only have four bodily and verbal factors, while the three mental ones are all complete. For the bodhisattva, namely the great precepts, the two assemblies possess all ten factors; the remaining five assemblies only have seven factors, excluding the three of speech. Alternatively, although the bodhisattva physically resides in the latter five, because they completely abandon all evils, when the seven assemblies receive the morality of disciplined conduct, they all possess the paths of ten wholesome actions, because all evil is completely kept at a distance, all good is cultivated, and all living beings are embraced."