成唯識論述記 10.159

10.159

述曰：然此三學與二乘有共、不共等。《攝論》無性第七、世親第八，各有四殊勝：初一、差別勝，即三聚戒；二、共不共勝，謂菩薩一切性罪不現行與二乘共，相似遮罪有現行與二乘不共等是；三、廣大勝，此有四種：一、種種無量學處大；二、無量福德大；三、利生意樂大；四、建立菩提大，如彼廣解。四、甚深勝，謂菩薩行殺生等十業，而無有罪，生無量福，速證菩提等是。然彼雖有四種殊勝，然初即此三聚戒體，今以第二共不共，第四甚深，第三廣大，合為三種。如餘處者，即是彼文。

The Commentary states: Yet these three trainings are shared and unshared with the two vehicles, and so forth. In the Mahāyānasaṃgraha, fascicle seven of Asvabhāva's commentary and fascicle eight of Vasubandhu's commentary each present four superiorities: First, the superiority of distinction, which is the three aggregates of moral discipline. Second, the superiority of being shared and unshared: that is, the bodhisattva's non-manifestation of any moral transgression of nature is shared with the two vehicles, while the manifestation of similar prescriptive transgressions is unshared with the two vehicles, and so on. Third, the superiority of vastness; this has four kinds: 1. the vastness of diverse and immeasurable rules of training; 2. the vastness of immeasurable merit; 3. the vastness of the intention to benefit sentient beings; 4. the vastness of establishing bodhi, as explained in detail there. Fourth, the superiority of profundity: that is, the bodhisattva performing the ten actions such as killing living beings without guilt, generating immeasurable merit, swiftly realizing bodhi, and so forth. Although there are four kinds of superiority there, the first is simply the essence of the three aggregates of moral discipline here; now, combining the second (shared and unshared), the fourth (profundity), and the third (vastness), they form three kinds. What is referred to by "as explained elsewhere" is that very text.