大乘義章 10.24

10.24

次就止作二門分別。三聚別論，律儀是止，止諸惡故；餘二是作，作諸善故。三聚通論，一一之中皆有止作。律儀戒中，防禁殺等名之為止，修習慈心安穩心等對治殺果、修施治盜修不淨觀對治邪行，如是一切名之為作。攝善戒中，離其懈怠不攝善過名之為止、修行六度說之為作。攝生戒中，離其獨善不化生過名之為止，修行四攝饒益眾生說之為作。良以三聚皆止惡故，經說三聚通為律儀；皆作善故，經中說為善集諸善（此三門竟）。

Next is distinguishing in terms of the two approaches of cessation and action. Discussed separately among the three clusters [of precepts], restraint is cessation, because it stops all evils; the other two are action, because they perform all goods. Discussed comprehensively across the three clusters, each single one contains both cessation and action. Within the precept of restraint, guarding against killing and so forth is called cessation; cultivating thoughts of loving-kindness and peaceful mind to counter the results of killing, cultivating generosity to counter theft, and cultivating the contemplation of impurity to counter sexual misconduct—all such things are called action. Within the precept of gathering wholesome dharmas, abandoning indolence and the fault of not gathering good is called cessation; practicing the six pāramitās is called action. Within the precept of gathering sentient beings, abandoning solitary goodness and the fault of not transforming sentient beings is called cessation; practicing the four means of embracing to benefit sentient beings is called action. Truly, because all three clusters stop evil, the sūtras say that the three clusters are comprehensively restraint; because all perform good, the sūtras state that they 'wholesomely amass all goods' (here ends the third section).