四分律行事鈔資持記 1.6

1.6

二辨教者。夫教者以詮表為功，隨機為用。雖廣開戶牖，而軌度無差；雖剋定楷摸，而攝生斯盡。圓音隨應，情慮難求；且依《業疏》三宗，以示一家處判。然教由體立，體即教源；故須約體，用分教相。一者實法宗。即薩婆多部。彼宗明體則同歸色聚，隨行則但防七支；形身口色，成遠方便。此即當分小乘教也。二者假名宗。即今所承曇無德部。此宗論體則強號二非，隨戒則相同十業；重緣思覺，即入犯科。此名過分小乘教也。三者圓教宗。即用涅槃開會之意，決了權乘同歸實道。故考受體，乃是識藏熏種；隨行即同三聚圓修，微縱妄心，即成業行。此名終窮大乘教也。然今《四分》，正當假宗。深有兼淺之能，故旁收有部；教蘊分通之義，故終會圓乘。是則大小通塞假實淺深，一代雄詮，歷然可見。

Second, on discerning the teachings: Teachings take expression as their function and accord with capacities for their application. Although they broadly open doors and windows, their standard measurements do not err; although they definitively set models, they exhaustively gather all beings. The perfect voice accords with responses, and emotional deliberations can hardly fathom it; for now, we rely on the three schools of the Karma Commentary to demonstrate the judgements of our own tradition. Teachings are established from the essence, and the essence is the source of the teachings; therefore, one must differentiate the characteristics of the teachings in relation to the essence. The first is the Substantial Dharma School, which is the Sarvāstivāda. When that school explains the essence, it belongs together to the matter aggregate; in subsequent practice, it only guards the seven paths of action; the bodily and vocal forms of the physical body constitute remote preparatory stages. This is the teaching of the Hinayana in its own right. The second is the Nominal Designation School, which is the Dharmaguptaka school we now inherit. When this school discusses the essence, it provisionally terms it 'neither form nor mind'; in subsequent precepts, its marks are identical to the ten courses of action; deliberate thoughts that arise repeatedly upon conditions enter into the category of offenses. This is called the teaching of the Hinayana that exceeds its bounds. The third is the Perfect Teaching School. It uses the intent of the opening and harmonizing of the Nirvāṇa [Sūtra], definitively resolving provisional vehicles into the single true Path. Therefore, examining the reception-essence, it is the perfumed seeds of the ālaya-vijñāna; subsequent practice is identical to the perfect cultivation of the three clusters [of pure precepts]; even slightly giving rein to a deluded mind constitutes karmic action. This is called the ultimate Mahayana teaching. The present Four-Part [Vinaya] properly belongs to the Nominal School. As the profound has the capacity to encompass the shallow, it secondarily embraces the Sarvāstivāda; as the teaching harbors the principle of extending to the universal, it ultimately harmonizes with the Perfect Vehicle. Thus, the universal and restricted, provisional and substantial, shallow and deep of Hinayana and Mahayana throughout the majestic teachings of the Buddha's lifetime can be distinctly seen.