瑜伽論記 10.182

10.182

測云：菩薩律儀與聲聞律儀體實差別，但七眾舊受聲聞戒者後受菩薩戒時所發支種，若苾芻即如苾芻戒支種，除與聲聞不共學者，其餘支種即與苾芻所發支同，乃至若近事男女受五戒竟後更受菩薩戒時所發支種即與近事戒支種同，故言如是七種戒即是菩薩戒律儀戒，雖受不發但由支種同故言即是七眾所受戒，其餘菩薩四波羅夷四十二輕戒等皆是攝善法戒。攝眾生戒中有違犯故立此諸戒，非是攝律儀戒，又失聲聞戒不失菩薩戒，所以然者，聲聞戒命終二形生等失聲聞戒而不失菩薩戒，或有二緣，一退菩提心失，二起增上煩惱失，而不失聲聞戒，故知菩薩戒與聲聞戒差別。

Ce says: "The essence of the bodhisattva's disciplined conduct and the śrāvaka's disciplined conduct are genuinely distinct; however, when those of the seven assemblies who previously received the śrāvaka precepts later receive the bodhisattva precepts, the seeds of the factors generated are such that if one is a bhikṣu, they are like the seeds of the factors of the bhikṣu precepts—excluding those trainings not shared with the śrāvakas, the remaining seeds of the factors are identical with the factors generated by a bhikṣu; up to laymen and laywomen who, after receiving the five precepts, later additionally receive the bodhisattva precepts, the seeds of the factors generated are identical with the seeds of the factors of the lay precepts. Therefore it says that such seven kinds of precepts are precisely the bodhisattva's morality of disciplined conduct. Although receiving does not generate [new seeds], precisely because the seeds of the factors are identical, it is said that they are precisely the precepts received by the seven assemblies. The other four pārājikas and forty-two minor precepts of the bodhisattva are all the morality of collecting wholesome dharmas and the morality of embracing sentient beings; because there are transgressions within them, these various precepts are established, and they are not the morality of collecting disciplined conduct. Furthermore, losing the śrāvaka precepts does not entail losing the bodhisattva precepts. Why is this? The śrāvaka precepts are lost at the end of life, upon the emergence of dual sexual characteristics, and so forth, but one does not lose the bodhisattva precepts. Or there are two conditions: first, losing them through regression from the bodhimind; second, losing them through the arising of dominant afflictions; yet one does not lose the śrāvaka precepts. Therefore one knows the distinction between the bodhisattva precepts and the śrāvaka precepts."