四分律刪繁補闕行事鈔 3.158

3.158

初門，手受五義。如《薩婆多》云：一為斷盜竊因緣故；二為作證明故；三為止誹謗故；四為成少欲知足故；五為生他信敬心，令外道得益故。廣如〈隨相〉中。《五分》：由未制戒故，各起過非；白衣訶言，我等不喜見此惡人，著割截壞色衣，而不受食而食，名不與取。次口受意。為防護手受故，若無口法，過午便失；由有口法，乃至限滿。又為防多罪故，手受但防於二，所以如下明之。

The first gate: the five meanings of physical receipt into the hand. As the *Sarvāstivāda-vinaya-vibhāṣā* states: first, to cut off the conditions for theft; second, to provide witnessing; third, to stop slander; fourth, to achieve fewness of desires and contentment; fifth, to give rise to faith and reverence in others and enable tīrthikas to obtain benefit. This is explained extensively in the chapter on "Following the Marks [of Precepts]". The *Pañcavargika-vinaya* states: Because the precept had not yet been laid down, monks committed various faults. Laypeople reproved them, saying, "We do not take pleasure in seeing these wicked men who wear cut-and-dyed robes of bad colour yet consume food without receiving it, which is called taking what is not given." Next is the purpose of verbal receipt. It protects the physical receipt into the hand; if there were no verbal procedure, it would be lost past midday; because there is a verbal procedure, [it lasts] until the limit expires. Moreover, it prevents many offenses; physical receipt only prevents two, the reason for which will be explained below.