大乘義章 10.35

10.35

第七明其三聚總別。總別不定，離惡為宗。律儀一戒亦總亦別，餘者唯別。統收三聚為一律儀，名之為總。故《地持》云「一切三聚皆律儀攝，同離惡故。」於中分出攝善、攝生。餘二不收，還復攝在律儀戒中，名之為別。若就攝善以之為宗，則攝善戒亦總亦別，餘二唯別。統收三聚莫不皆善，故名為總。於中別分，餘二之外還復攝在攝善戒中，名之為別。若就化生以行為宗，是則攝生亦前總亦別，餘二唯別。菩薩修習三聚行德皆為利物，故名攝生，以之為總。於中別分，餘二之外還復攝在生戒中，名之為別。當知大乘一切行德，總別相望類皆同。三聚戒義，厥趣略爾。

Seventh, explaining the comprehensive and the particular among the three clusters [of pure precepts]. The comprehensive and the particular are not fixed. Taking the departure from evil as the principle: the single restraint precept is both comprehensive and particular, while the other two are only particular. Unifying and gathering the three clusters into the single [precept of] restraint is called comprehensive. Therefore the Bodhisattvabhūmi says: "All three clusters are subsumed under restraint, because they equally depart from evil." From within it are distinguished the [precept of] gathering good dharmas and the [precept of] gathering sentient beings. What the other two do not gather is in turn subsumed within the restraint precept, which is called the particular. If one takes the gathering of good dharmas as the principle, then the precept of gathering good dharmas is also both comprehensive and particular, while the other two are only particular. Unifying and gathering the three clusters, there is none that is not good, hence it is called comprehensive. Differentiating within it, what lies outside the other two is in turn subsumed within the precept of gathering good dharmas, which is called the particular. If one takes transforming sentient beings through practice as the principle, then the gathering of sentient beings is likewise comprehensive as before and particular, while the other two are only particular. A bodhisattva cultivates the virtues of the three clusters of practice entirely to benefit beings, hence it is called gathering sentient beings, taking this as comprehensive. Differentiating within it, what lies outside the other two is in turn subsumed within the precept of [gathering] sentient beings, which is called the particular. One should know that with respect to all virtues of practice in the Mahāyāna, when viewing comprehensive and particular against each other, they are all similar in kind. The meaning of the three clusters of precepts is broadly of this purport.