止觀輔行傳弘決 4.5

4.5

「小乘」下，約大小乘以辨三聚，明無作不同。小乘經論共立三聚，謂色、心、非色非心。言「心無盡」等者，意明心性以為戒體。若小乘戒體是第三聚者，且依經部。若有部中，還用色為無作戒體。然大乘中雖以心性而為戒體，若發無作，亦依身口作戒而發，雖依身口體必在心。若先小後大，一切轉為無盡戒體；若先受大後方出家，欲在大比丘數而不失菩薩法者，則更受律儀。但於一切發得身口清淨，防非律儀無作戒體不復發也。故《涅槃》中五篇七聚並是出家菩薩律儀。又若先小後大，則開小夏以成大夏；若先受大後受律儀，在小則依小、在大則依大。理雖若是，方土不同，此土僧徒不簡大小，西方不爾一向永隔。然四依出世必大小並弘，但隨物機緣通局在彼，道定無作細簡在論（云云）。「故經云」下，引證道定，復以律儀而為根本。

From "the Hīnayāna" onward, it examines the three aggregates in terms of the Mahāyāna and Hīnayāna, explaining the differences in the unmanifest. The Hīnayāna sutras and treatises collectively establish three aggregates: form, mind, and neither-form-nor-mind. As for "the mind is inexhaustible" and so forth, the intention is to explain that the nature of mind constitutes the precept-essence. If the Hīnayāna precept-essence belongs to the third aggregate, this provisionally follows the Sautrāntika. In the Sarvāstivāda school, they still use form as the unmanifest precept-essence. However, in the Mahāyāna, although the nature of mind is taken as the precept-essence, when the unmanifest arises, it also arises by relying upon the manifest precepts of body and speech; though relying upon body and speech, the essence is necessarily in the mind. If one begins with the small and later takes the great, everything transforms into the inexhaustible precept-essence. If one first receives the great and only later leaves home, wishing to be numbered among the great bhikṣus without losing the bodhisattva dharma, one then further receives the monastic rules. However, one only engenders purity of body and speech in all respects; the unmanifest precept-essence that guards against wrongdoing in the monastic rules does not arise again. Therefore, in the Nirvāṇa [Sūtra], the five groups and seven aggregates of offenses are all the monastic rules for renunciant bodhisattvas. Moreover, if one begins with the small and later takes the great, one opens the small rains-retreats to complete the great rains-retreats; if one first receives the great and later receives the monastic rules, when in the small one relies on the small, and when in the great one relies on the great. Although the principle is like this, regions differ: the monastic community in this land does not differentiate between small and great, but the Western regions are not like this—they remain permanently separated throughout. However, when the Four Reliances appear in the world, they must broadly propagate both small and great, but whether they are universally applied or restricted depends on the capacities of beings. The detailed analysis of the unmanifest of the path and concentration is found in the treatises (and so forth). From "therefore the sutra says" onward, it cites evidence that the path and concentration further take the monastic rules as their root.