大乘義章 10.34

10.34

第六明其大小一異。大乘律儀與小乘戒為一為異？是義不定。攝大接小，得言是一。以是一故，小乘所受即大乘戒。故《勝鬘》說大乘威儀以為毘尼出家受具。《地持》亦云「菩薩律儀即七眾戒。」據小望大，小外有大，得言是異。以是異故，《地持》說言「聲聞波羅提木叉戒，比菩薩戒，百千萬分不及其一。」問曰：若言菩薩律儀即是小乘七眾戒者，有人在俗受得菩薩三聚戒竟，然後出家，更須別受出家戒不？有人釋言：不須更受，菩薩戒中已通得故。此義不然，菩薩戒中雖復通攝七眾之法，一形之中不可並持七眾之戒，隨形所在要須別受。如人雖復總求出道，隨入何地別須起心方便趣求，此亦如是。

Sixth, explaining whether the Great and Small [Vehicles] are identical or different. Are Mahāyāna restraint and Hīnayāna precepts identical or different? This meaning is not fixed. In terms of subsuming the Great and accommodating the Small, one may say they are identical. Because of this, what is received in the Hīnayāna is itself the Mahāyāna precepts. Therefore the Śrīmālā[devī Sūtra] speaks of Mahāyāna deportment as the vinaya of going forth and receiving full ordination. The Bodhisattvabhūmi also says: "The bodhisattva restraint is itself the precepts of the seven assemblies." From the perspective of the Small looking toward the Great, there is a Great beyond the Small, so one may say they are different. Because of this difference, the Bodhisattvabhūmi says: "Compared to the bodhisattva precepts, the prātimokṣa precepts of the śrāvakas do not equal even a hundred-thousandth part." Question: If it is said that the bodhisattva restraint is itself the precepts of the seven assemblies of the Hīnayāna, then if someone who is a layperson has received the threefold pure precepts of a bodhisattva and afterwards goes forth from the household life, must they separately receive the precepts of going forth, or not? Some explain: They need not receive them again, because they have already been comprehensively obtained within the bodhisattva precepts. This meaning is not correct. Although the bodhisattva precepts comprehensively subsume the practices of the seven assemblies, within a single physical form one cannot concurrently maintain the precepts of the seven assemblies; in accordance with the physical form one is in, one must necessarily receive them separately. Just as when a person generally seeks the path of transcendence, whichever stage they enter they must separately give rise to the intention and expedient means to pursue it, this too is like that.