新華嚴經論 3.38

3.38

第一時說小乘純有教者，為諸凡夫繫著世法以為實有，隨於色塵作諸不善，以不善故墮於苦趣。還將有法轡勒彼心，以戒防護制諸不善，故名純有教。於小乘中，還說無表性戒等通其大體，但隨根性用事不同。如二乘，菩薩亦爾。經云「若人受佛戒，則入諸佛位。」亦以性戒論之。又云「如是千百億，各接微塵眾，俱來至我所」者，初以報化身引接，後以令歸法身實報。若上根者，法身事理一時為依本故。

Regarding the teaching of the first period, which expounds the Hīnayāna of pure existence: because ordinary beings cling to worldly phenomena as truly existent, they perform various unwholesome deeds following after sensory forms; and because of these unwholesome deeds, they fall into the painful destinies. The Buddha reined in their minds with phenomena of existence, guarding them with precepts to restrain various unwholesome deeds; hence it is called the teaching of pure existence. Within the Hīnayāna, he likewise taught the unmanifest nature precepts and so forth, which broadly apply to its general framework, but their practical application differs according to their faculties. As with the two vehicles, so too with bodhisattvas. The sūtra says: 'If a person receives the Buddha's precepts, they immediately enter the stage of all buddhas.' This is also discussed in terms of nature precepts. It also says: 'Thus in thousands of millions [of worlds], each receiving atom-like multitudes, they all come to my place'; here, he initially guides them with the saṃbhogakāya and nirmāṇakāya, and subsequently leads them to return to the dharmakāya and true saṃbhogakāya. For those of superior faculties, the dharmakāya, phenomena, and principle are simultaneously the foundational support.