大乘義章 10.31

10.31

次辨寬狹。小乘律儀但防身口，不遮心過，名之為狹。大乘律儀通防三業，目之為寬。云何得知小乘律儀但防身口、不遮心過？彼小乘中，但說身口七善律儀以之為戒，不說十善以為戒故。故《成實》言「戒防身口，定慧防心。」云何得知？大乘之戒通防三業，如《地經》中說十善道為律儀故。問曰：何故小乘法中單防身口，大乘法中通防三業？釋言：小乘一身求果，習道不久心過難裁，非戒能制，要修定慧方除心過，故戒不防心。大乘法中多身求果，習道長久堪裁意非，故戒防心（此三門竟）。

Next is to explain breadth and narrowness. The Hīnayāna restraint only guards against [faults of] body and speech, and does not prevent faults of the mind; this is called narrow. The Mahāyāna restraint universally guards against the three karmas; this is called broad. How is it known that the Hīnayāna restraint only guards against body and speech and does not prevent faults of the mind? In that Hīnayāna, they only speak of the seven good restraints of body and speech as precepts, and do not speak of the ten goods as precepts. Therefore the *Tattvasiddhi* says, "Precepts guard body and speech; samādhi and prajñā guard the mind." How is it known that Mahāyāna precepts universally guard the three karmas? Because in the *Daśabhūmika Sūtra*, the path of ten goods is spoken of as restraint. Question: Why is it that in the Hīnayāna teaching they exclusively guard body and speech, while in the Mahāyāna teaching they universally guard the three karmas? Explanation: In the Hīnayāna, one seeks the fruit within a single lifetime; having practiced the path for only a short time, faults of the mind are difficult to regulate and cannot be curbed by precepts; one must cultivate samādhi and prajñā before mental faults can be eliminated; thus precepts do not guard the mind. In the Mahāyāna teaching, one seeks the fruit over many lifetimes; having practiced the path for a long time, one is capable of regulating mental errors; thus precepts guard the mind (this concludes the third section).