七諸文戒相門
Seven Gates of Precept Characteristics
私曰。諸文言相。大略有二。一曰行相。二曰法相。言行相者。據內心秉持。善相形外。威儀語默。不在用心。自然合法。即鈔云。美德光顯為相者。是也。言法相者。約境則物物皆是。約文則戒本所列。及一大律藏。制之與聽。善惡事法。覧而可別。並歸相収。行法相濫。如文自明。問。戒行戒相。二門何別。答。行據行心。秉持相據。形之身口。或列於文。目之可覩。狀之可分者。是也。
I note: The phrases “appearance of practice” and “appearance of dharmas” in the various passages fall broadly into two kinds. The first is the appearance of practice; the second is the appearance of dharmas. “Appearance of practice” refers to what is upheld within the mind: the outward manifestation of good qualities in demeanor, speech, and silence—not depending on deliberate effort, but naturally in accord with the Dharma. As the *Chao* says, “Virtue shines forth and becomes manifest as appearance”—this is what it means. “Appearance of dharmas” refers to: with respect to objects, everything whatsoever is included; with respect to texts, what is listed in the Prātimokṣa and throughout the entire Vinaya Piṭaka—both the prohibitive and the permissive, the dharmas of good and evil conduct—may be examined and distinguished. All are encompassed by “appearance.” The appearance of practice and the appearance of dharmas are easily confused, but the text itself makes them clear. Question: What is the difference between the two categories of the practice of the Precepts and the appearance of the Precepts? Answer: “Practice” refers to the mind engaged in practice and the upholding of the Precepts; “appearance” refers to what is manifested in body and speech, or what is set forth in texts—what can be seen with the eyes and what can be distinguished by its form. This is what it means.