觀無量壽佛經疏 2.97

2.97

二、言受持三歸者，此明世善輕微，感報不具。戒德巍巍，能感菩提之果。但眾生歸信，從淺至深。先受三歸，後教眾戒。言具足眾戒者，然戒有多種，或三歸戒，或五戒、八戒、十善戒、二百二十戒、五百戒、沙彌戒，或菩薩三聚戒、十無盡戒等，故名具足眾戒也。又一一戒品中亦有少分戒、多分戒、全分戒也。言不犯威儀者，此明身口意業，行住坐臥，能與一切戒作方便威儀也。若輕重麁細，皆能護持。犯即悔過，故云不犯威儀。此名戒善也。

Second, as for "receiving and upholding the three refuges": this clarifies that worldly good is slight, and its responsive retribution is incomplete. The virtue of precepts is towering and can bring about the fruit of bodhi. But sentient beings take refuge and believe from the shallow to the deep. First they receive the three refuges, and afterwards they are taught the various precepts. As for "being fully endowed with the various precepts": there are many kinds of precepts—either the three refuge precepts, the five precepts, the eight precepts, the ten wholesome precepts, the two hundred and fifty precepts, the five hundred precepts, the śrāmaṇera precepts, or the bodhisattva's three clusters of pure precepts, the ten inexhaustible precepts, and so forth; hence it is called "being fully endowed with the various precepts". Furthermore, within each category of precepts there are also partial precepts, majority precepts, and full precepts. As for "not violating the rules of deportment": this clarifies that the physical, verbal, and mental karmas, when walking, standing, sitting, and lying down, can serve as the expedient deportment for all precepts. If one can guard and uphold them whether light or heavy, coarse or subtle, and repent as soon as one violates them, it is called "not violating the rules of deportment". This is called the goodness of precepts.