大乘義章 7.47

7.47

次對境論。問曰：為望所殺所盜所婬等所而發律儀？為於一切眾生邊得？答曰：一切眾生邊得。若望別境，但得不善，不名律儀，以其律儀類通故爾。由類通故，殺一眾生得二無作：一惡業無作、二律儀無作。望餘眾生，但得一種律儀無作。問曰：已知不善律儀普於一切眾生邊得，為於現在眾生邊得？亦於過未眾生邊得？論釋不同。若依《毘曇》，唯於現在眾生邊得，過去未來不可殺故。若依《成實》，通於三世眾生邊得，三世皆得起惡心故（此三門竟）。

Next is discussion in relation to objects. Question: Is the restraint generated with respect to the particular objects killed, stolen, or sexually abused, or is it obtained with respect to all sentient beings? Answer: It is obtained with respect to all sentient beings. If with respect to a distinct object, one obtains only an unwholesome deed, which is not called a restraint, because restraint extends generally to the category. Because it extends generally to the category, killing one sentient being yields two unmanifest [actions]: first, the unmanifest of evil karma; second, the unmanifest of restraint. With respect to other sentient beings, one obtains only the single unmanifest of restraint. Question: It is now known that bad restraint is obtained universally with respect to all sentient beings; is it obtained with respect to present sentient beings, or also with respect to past and future sentient beings? The treatises explain this differently. If according to the Abhidharma, it is obtained only with respect to present sentient beings, because past and future beings cannot be killed. If according to the *Tattvasiddhi*, it is obtained generally with respect to sentient beings of the three times, because an evil mind can be generated toward all three times. (This concludes the third section.)