瑜伽論記 10.284

10.284

今大乘宗不同彼二，若起上纏方捨淨戒，中下纏犯即不捨戒，故非諸菩薩暫一現行他勝處法即捨律儀，如小乘說諸苾芻等犯他勝法即捨別解脫戒，如十輪經說：比丘犯重而不捨戒，為令俗人於僧起敬故言犯重不捨，此據起中品纏犯，下決擇說五緣捨戒中，云或由捨所學處者，是作意捨戒或由犯根本罪故捨戒者據上纏犯故，涅槃言我諸弟子或言犯重捨戒，或說不捨，皆不解我意，今觀此論文相大乘宗說，聲聞戒暫犯重即捨，菩薩戒由數數起纏犯而後捨也，意大同。景師而言：如小乘說者，今不用此言。

Now the Mahāyāna tradition differs from both of those: only when a superior entanglement arises does one abandon the pure precepts; if transgressed through middle or lower entanglements, one does not abandon the precepts. Therefore, it is not that when bodhisattvas manifest a dharma entailing defeat just once they immediately abandon moral discipline, as the Hīnayāna says that when bhikṣus commit a defeat they immediately abandon the prātimokṣa precepts. As the Daśacakra-sūtra says: a monk commits a major offense yet does not abandon the precepts; in order to cause laypeople to give rise to reverence toward the Saṃgha, it says committing a major offense does not abandon them—this is based on committing it through an intermediate entanglement. Below in the Viniścayasaṃgrahaṇī, when explaining the five conditions for forfeiting precepts, it says 'either through abandoning the training precepts' refers to intentionally abandoning the precepts, and 'or through committing a root offense one forfeits the precepts' is based on committing it through a superior entanglement. Therefore the Mahāparinirvāṇa-sūtra says: 'Some of my disciples say that committing a major offense forfeits the precepts, while others say it does not forfeit them; neither understands my intention.' Now examining the text of this treatise, the Mahāyāna tradition teaches that śrāvaka precepts are forfeited upon transgressing a major offense just once, whereas bodhisattva precepts are forfeited only after repeatedly giving rise to entanglements and transgressing; the intention is largely the same. Master Jing says: as for the phrase 'as the Hīnayāna says', we do not adopt this statement here.