四分律刪繁補闕行事鈔 2.45

2.45

初中，所以別解脫戒，人並受之；及論明識，止可三五。皆由先無通敏，不廣咨詢；致令正受多昏體相，盲夢心中緣成而已；及論得不，渺同河漢。故於隨相之首，諸門示現；準知己身得戒成不，然後持犯，方可修離。問：別脫之戒，可有幾種？答：論體約境，實乃無量。戒本防惡，惡緣多故，發戒亦多。故《善生》云：眾生無量，戒亦無量等。今以義推，要唯二種，作及無作；二戒通收，無境不盡。

First, as for why [we discuss this]: regarding the prātimokṣa precepts, everyone receives them; but when it comes to clearly understanding them, there are perhaps only three or five [out of ten]. This is entirely because they previously lacked thorough acumen and did not broadly inquire, causing them at the time of formal reception to be mostly confused about the characteristics of the essence, accomplishing the conditions only within a blind and dreaming mind; and when it comes to whether they obtained [the precepts] or not, it is as indistinct as the River Han. Therefore, at the head of the following aspects, various approaches are set forth to demonstrate this, so that one may ascertain whether one has oneself successfully obtained the precepts or not, after which observance and transgression can properly be cultivated and avoided.
Question: How many kinds of prātimokṣa precepts can there be?
Answer: Discussing the essence in terms of the objects [it relates to], they are truly immeasurable. Precepts primarily prevent evil; because conditions for evil are numerous, the precepts engendered are also numerous. Therefore, the *Suvarna[prabhāsa]* (*Shansheng jing*) states: "Sentient beings are immeasurable, and the precepts are also immeasurable," and so forth. Now, deducing by principle, there are fundamentally only two kinds: manifest and unmanifest. These two precepts collectively encompass everything, leaving no object unexhausted.