大乘義章 10.29

10.29

第五明其大少不同。於中有五：一起因不同、二有無不同、三寬狹不同、四長短不同、五受捨不同。言起因者，菩薩戒法三種心起：一厭有為心、二求佛智心、三念眾生心。於中別分，為厭有為故受律儀、為求佛智故受攝善、為念眾生故受攝生。通則三聚一一皆從三種心起，為厭有為必須離惡，故受律儀；為求佛智離惡方成，故受律儀；欲化眾生離惡方能，故受律儀。又厭有為非善不治，故須攝善；為求佛智非善不成，故須攝善；為念眾生非善不救，故須攝善。又厭有為獨善不去，故須攝生；為求佛智獨善不到，故須攝生；為念眾生必須要期以法攝取，故受攝生。菩薩如是。聲聞唯從厭有為心而起律儀，是故不同（此一門竟）。

The fifth [section] clarifies their differences between the Mahāyāna and the Hīnayāna. Therein are five points: first, differences in motivating causes; second, differences in existence and non-existence; third, differences in scope; fourth, differences in duration; fifth, differences in receiving and relinquishing. As for motivating causes, the bodhisattva precepts arise from three kinds of minds: first, the mind that revulses conditioned phenomena; second, the mind that seeks the Buddha's wisdom; third, the mind that is mindful of sentient beings. Distinguishing them specifically among these: for the sake of revulsing conditioned phenomena, one receives restraint; for the sake of seeking the Buddha's wisdom, one receives the collection of wholesome dharmas; for the sake of being mindful of sentient beings, one receives the gathering of sentient beings. Taken comprehensively, each of the three clusters arises from all three kinds of minds: because revulsing conditioned phenomena necessitates abandoning evil, one receives restraint; because seeking the Buddha's wisdom is only accomplished by abandoning evil, one receives restraint; because desiring to transform sentient beings is only possible by abandoning evil, one receives restraint. Furthermore, because revulsing conditioned phenomena cannot be counteracted without the wholesome, one must collect the wholesome; because seeking the Buddha's wisdom cannot be accomplished without the wholesome, one must collect the wholesome; because being mindful of sentient beings cannot rescue them without the wholesome, one must collect the wholesome. Furthermore, because revulsing conditioned phenomena cannot be departed from by solitary wholesome practice, one must gather sentient beings; because seeking the Buddha's wisdom cannot be reached by solitary wholesome practice, one must gather sentient beings; because being mindful of sentient beings requires making vows to gather them through the Dharma, one receives [the precepts of] gathering sentient beings. Such is the bodhisattva. The śrāvaka arises only from the mind that revulses conditioned phenomena to generate restraint; therefore they are not the same (this one section ends).