大方便佛報恩經 6.89

6.89

[The Buddha] replied: "Although one obtains the three kinds of precepts simultaneously, in familiarizing oneself with and practicing the Buddhadharma, there must be a sequence. First, one receives the five precepts in order to subdue oneself, so that faith and joy gradually increase; next, one receives the ten precepts. Having received the ten precepts, one's roots of goodness become deeper, and then one receives the complete precepts. In this sequential manner one obtains the taste of the Buddhadharma, and deep joy becomes firm and difficult to fall back from. Just as when journeying into the great ocean one enters deeper and deeper, entering the ocean of the Buddhadharma is also like this. If one were to receive the complete precepts at once, one would lose the sequence and also violate deportment. Furthermore, there are sentient beings who ought to receive the five precepts and thereby attain the fruits of the Path, and there are sentient beings who by receiving the ten precepts attain the fruits of the Path. Due to such various causes and conditions, the Tathāgata taught this sequence. If one first receives the five precepts and next receives the ten precepts, at the time of receiving the ten precepts one also accomplishes the two precepts: the five precepts and the ten precepts. Having received the ten precepts, one next receives the complete precepts; at the time of receiving the complete precepts, one accomplishes the three kinds of precepts: the five precepts, the ten precepts, and the complete precepts. Among the seven ways of ordination, only the precepts received through a motion and three proclamations are obtained sequentially at three times; the other six ways of receiving the precepts are obtained at just one time, without the sequence of three times. If one has obtained the three kinds of precepts at once and wishes to renounce them, if one says: 'I am a śrāmaṇera, not a bhikṣu,' one loses the complete precepts, while the two kinds of precepts remain: the five precepts and the ten precepts. If one says: 'I am an upāsaka, not a śrāmaṇera,' one loses the ten precepts, while the remaining five precepts remain. If one says: 'I renounce all of lay life and gone-forth life; I am an upāsaka of taking refuge,' one loses all three simultaneously, but does not lose the three refuges. If one obtained the three kinds of precepts sequentially, the sequence of renouncing them is as explained for obtaining the precepts at once."