四分律刪繁補闕行事鈔 3.291

3.291

二明五戒者，分三：一簡人是非，二作法差別，三料簡之。初中，《成論》云：五逆罪人、賊住、污尼，毘尼中不聽作；由為惡業所污，亦障聖道，不聽出家。若為白衣，得善律儀，不遮修行施戒等善，有世間戒何咎。《薩婆多》中，若有先犯五戒、八戒、及十具戒，而犯重者，更受，不得。故先明發戒之緣。《善生》云：「此戒甚難，能為沙彌、大比丘、及菩薩戒作根本。戒有五種，隨受一分，即得一戒；汝今欲受何分之戒？」智者隨語為受。二作法者：「我某甲，歸依佛，歸依法，歸依僧，盡形壽為五戒優婆塞；如來至真等正覺，是我世尊（三說）。」「我某甲，歸依佛竟，歸依法竟，歸依僧竟，盡形壽為五戒優婆塞；如來至真等正覺，是我世尊（三說）。」《智論》：戒師應語言：「汝優婆塞聽！是多陀阿伽度、阿羅呵、三藐三佛陀，為優婆塞說五戒法相，汝當聽受。盡形壽不殺生，是優婆塞戒，能持不？（答能）。盡形壽不盜是優婆塞戒，能持不？（答能）。」盡形壽不邪婬、不妄語、不飲酒，並準上說。「是為在家人五戒，汝盡形受持；當供養三寶，勸化作諸功德；年三月六，常須持齋；用此功德，迴施眾生，果成佛道。」三料簡，《成論》云：隨受一二三，皆得律儀；亦開重受，重發得戒；亦隨日多少而受。《多》云：應五眾邊受，不得俗邊。《智論》：以六齋日，是惡鬼奪人命日；劫初聖人，教人一日不食為齋；後佛出世，語云：汝當一日一夜，如諸佛持八戒，過中不食，是功德將人至涅槃。問：口中四過，何為但有妄語？答：但舉妄語，餘三並攝。又佛法貴實語，故在先攝也。如說十善，為總戒相，別相無量；不過中食，攝入不貪中，如是準知。又云：一人生國土，皆共作因緣；謂內法與外法為因緣。如惡口故，地生荊棘；諂曲心故，地則高下不平；慳貪多故，水旱不調，地生砂礫；不作上惡者，地則平正；如彌勒佛時，人行十善，地多珍寶。《增一》云：由行十惡故，使外物衰耗，何況內物。廣如四十三卷。《中含》第三十三卷《善生長者經》中，明俗人行法，及禮事六方。《薩婆多》云：五戒之中，酒戒最重。餘廣如《善生經》七卷中具明。

Second is clarifying the five precepts, divided into three parts: first, distinguishing eligible persons from ineligible; second, differences in ritual procedure; and third, analyzing them.
Regarding the first: the Tattvasiddhi-śāstra states that perpetrators of the five heinous offenses, those who dwell as thieves [in the saṃgha], and those who have defiled nuns are not permitted in the Vinaya to do so; because they are stained by evil karma and thus obstructed from the noble path, they are not permitted to go forth. If they remain laypersons, they may obtain the wholesome discipline and are not barred from cultivating wholesome deeds such as giving and morality; what fault is there in possessing mundane precepts? In the Sarvāstivāda, if one previously violated the five precepts, eight precepts, or ten or full precepts by committing a major offense, they cannot obtain them again by receiving them anew. Therefore, one must first clarify the conditions for the arising of the precepts. The Sujāta Sūtra states: "These precepts are extremely difficult; they serve as the foundation for the śrāmaṇera, the great bhikṣu, and the bodhisattva precepts. There are five precepts; by receiving any single portion, one obtains that precept. Which portion of the precepts do you wish to receive now?" The wise master confers them according to the candidate's words.
Second, the ritual procedure: "I, named so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha, for the rest of my life as a five-precept upāsaka; the Tathāgata, the Truly Real, the Completely Enlightened One, is my Bhagavat" (said three times). "I, named so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Saṃgha, for the rest of my life as a five-precept upāsaka; the Tathāgata, the Truly Real, the Completely Enlightened One, is my Bhagavat" (said three times). The Zhidu lun states: the precept master should instruct them, saying: "Listen, upāsaka! The Tathāgata, the Arhat, the Samyaksambuddha has taught the characteristics of the five precepts for upāsakas; you should listen and receive them. For the rest of your life, abstaining from killing living beings is an upāsaka precept; are you able to observe it?" (Answer: "I can.") "For the rest of your life, abstaining from taking what is not given is an upāsaka precept; are you able to observe it?" (Answer: "I can.") Abstaining for life from sexual misconduct, false speech, and drinking alcohol are all addressed as above. "These are the five precepts for householders, which you are to receive and observe for the rest of your life. You must make offerings to the Three Jewels and encourage others to perform various merits; in the three months and on the six days, you must constantly observe the fast; dedicate this merit to all sentient beings, resulting in the realization of the Buddha path."
Third, the analysis: the Tattvasiddhi states that whether one receives one, two, or three, one obtains the discipline; it also allows receiving them again, whereby the precepts arise anew and are obtained; they may also be received according to the number of days. The Sarvāstivāda-vinaya-vibhāṣā states that they should be received from the five assemblies and cannot be received from laypersons. The Zhidu lun states: because the six fast days are days when evil spirits seize human lives, in the early kalpa the sages instructed people to fast for one day as an observance; later, when the Buddha appeared in the world, he told them: "For one day and one night, observe the eight precepts just as the Buddhas do, and do not eat past midday; this merit will lead people to nirvāṇa." Question: Of the four vocal transgressions, why is only false speech mentioned? Answer: By mentioning false speech alone, the remaining three are subsumed. Moreover, the Buddhadharma values truthful speech, so it takes precedence and subsumes them. Just as the ten wholesome deeds are spoken of as the general precept characteristics, their specific characteristics are boundless; not eating past midday is subsumed under non-greed, and the others should be understood accordingly. It also states: a person's birth in a realm is brought about through collective causes and conditions; that is, internal factors serve as conditions for external factors. For example, due to harsh speech, the earth produces thorns; due to deceitful minds, the ground becomes uneven; due to abundant miserliness, droughts and floods become irregular and the earth yields gravel; for those who do not commit these evils, the ground is level; as in the time of Maitreya Buddha, when people practice the ten wholesome deeds, the earth abounds in precious gems. The Ekottarika-āgama states: through practicing the ten unwholesome actions, external things diminish, to say nothing of internal things. This is fully explained in fascicle forty-three. In fascicle thirty-three of the Madhyama-āgama, the Sujāta Sūtra clarifies the practices of laypeople and paying homage to the six directions. The Sarvāstivāda states: among the five precepts, the precept against alcohol is the gravest. The rest is explained in detail in the seven fascicles of the Sujāta Sūtra.