大般涅槃經集解 65.38

65.38

案僧亮曰：無作是戒體。此說十善戒，身口七支從作色生無作色，無作為色；餘三不從作生，不名色也。僧宗曰：第十三諍論也。若論正義，無作非心。雖非色心，不得無也。此是善法性違惡，以果中說因故，言無作是色也。從色發得，以因為名耳。或者聞此不解故，謂無作是色也。寶亮曰：為菩提王子說無作是色者，若直言心是戒，王子便謂起惡心時所受之戒皆失，則無戒可持，故於身口七支說得無作戒也。謬取佛意者，便言直以無作是戒，不復關心也。又說戒即是遮制惡法，若心不作惡即是戒。聞此說，便言都無無作戒。所以成諍也。

Sengliang states: Non-manifestation (avijñapti) is the substance of precepts. This refers to the precepts of the ten wholesome actions: the seven physical and verbal branches arise from manifest form to produce non-manifest form, so non-manifestation is form; the remaining three do not arise from manifestation, so they are not called form. Sengzong states: This is the thirteenth dispute. Speaking in terms of the correct doctrine, non-manifestation is not mind. Although it is neither form nor mind, it cannot be nonexistent. This wholesome phenomenon's nature opposes evil; because the cause is spoken of within the effect, non-manifestation is called form. It is aroused and obtained from form, and is merely named from the cause. Deluded people, hearing this without understanding, thereupon claim that non-manifestation is form. Baoliang states: Explaining to Prince Bodhi that non-manifestation is form was because if he had merely said that mind is the precept, the prince would have thought that whenever an evil thought arose, all the precepts received would be lost, and there would be no precepts to maintain; thus, regarding the seven physical and verbal branches, he said that non-manifest precepts are obtained. Those who misconstrued the Buddha's intent thereupon claimed that non-manifestation is simply the precepts and has nothing to do with the mind anymore. Furthermore, he explained that the precepts are simply the restraint of evil phenomena, and that if the mind does not commit evil, that is the precepts. Hearing this statement, they thereupon claimed that there are no non-manifest precepts whatsoever. This is why disputes arose.