止觀輔行傳弘決 4.5

4.5

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.