釋禪波羅蜜次第法門 2.21

2.21

第二、正明戒之體相者，有二種教門不同：若小乘教，辯戒是無作善法，受戒因緣具足，若發得無作戒，爾後睡眠入定，此善任運自生，不須身口意造作，以無作正為戒體。若薩婆多人，解無作戒，是無表色，不可見無對。若曇無德人，明無作戒，是第三聚，非色非心法。諸部既異，雖不可偏執，約小乘教門，終是無作為戒體，其義不差。若大乘教門中，說戒從心起，即以善心為戒體。此義如《纓絡經》說。有師言：摩訶僧祇部人云：「無作戒是心法。」

Second, directly explaining the essence and characteristics of the precepts: there are differences between two types of doctrinal teachings. In the Hīnayāna teaching, it explains that the precepts are an unconditioned good dharma: when the causes and conditions for receiving the precepts are complete, if one generates the unmanifest precept, thereafter whether asleep or entering samādhi, this goodness arises naturally on its own without requiring bodily, verbal, or mental activity, taking the unmanifest precisely as the precept-essence. According to the Sarvāstivādins, they explain that the unmanifest precept is unmanifest form, invisible and non-obstructive. According to the Dharmaguptakas, they explain that the unmanifest precept belongs to the third category, being a dharma that is neither form nor mind. Since the various schools differ, although one should not adhere one-sidedly, according to the Hīnayāna doctrinal teachings, taking the unmanifest as the precept-essence is ultimately correct, and its meaning is without error. In the Mahāyāna doctrinal teachings, it is said that precepts arise from the mind, directly taking the good mind as the precept-essence. This meaning is as explained in the Yingluo jing. Some masters say: "The Mahāsāṃghikas say that the unmanifest precept is a mental dharma."