法華文句記 8.183

8.183

「不應式」者，出家離世割愛募道，應以五分而為正則，尚違小乘之式，而反輕於大教者，尤害之甚。若以此名而均於大，則圓乘三學二脫可以自規，方應出家蘭若之式。「雖說」至「得活」等者，謂著其所說不勤行之，專思自活，如斯等輩名相似三學，矯三學、賊三學、詐三學，而欲輕於通經者，故令弘者當著忍衣專弘正法。有戒之人具增三學，方名增戒，守一不行信知戒減，戒尚不行安行定慧？是故須歷五分勘之。

'Not conforming to the standard': renouncing the household life, departing from the world, severing emotional attachments, and aspiring to the path, one ought to take the fivefold [dharmakāya] as the correct standard. If one still violates even the standard of the Hīnayāna while inversely scorning the Great Teaching, the harm is especially severe. If one equates this name with the Great, then the three trainings and two liberations of the Perfect Vehicle can serve as one's own model; only then does one conform to the standard of the renunciant āraṇyaka. As for 'although preaching… they do so to gain a livelihood,' and so forth: this means being attached to what they preach without diligently practicing it, solely contemplating their own survival. Those of this sort are called possessing semblance three trainings, counterfeit three trainings, predatory three trainings, and deceptive three trainings; yet they wish to scorn those who propagate the sūtra. Therefore, it causes propagators to wear the robe of forbearance and focus solely on propagating the true Dharma. Only when a person of precepts is endowed with the increased three trainings is it termed the higher training in morality; clinging to one without practicing it, one surely knows that morality is diminished. If one does not even practice the precepts, how could one practice concentration and wisdom? For this reason, one must examine them successively across the fivefold [dharmakāya].