四分律刪繁補闕行事鈔 3.292

3.292

三明八戒法。《薩婆多》等云：若從五眾受。必無人者，但心念口言，自歸三寶，我持八戒，亦得。次受法者，《智論》云：受一日戒法，長跪合掌，應作是言：「我某甲，今一日一夜，歸依佛，歸依法，歸依僧，為淨行優婆塞（三說）。」「某甲歸依佛竟，乃至僧竟，一日一夜為淨行優婆塞竟。」次為懺悔：「我某甲，若身業、口業、意業不善，貪瞋癡故。若今世、先世，有如是罪，今日誠心懺悔。三業清淨，受行八齋，是則布薩（論云：如此應在受前）。」次為說相：「一如諸佛盡壽不殺生，我某甲一日一夜不殺生亦如是；如諸佛盡壽不盜，我某甲一日一夜不盜亦如是；如諸佛盡壽不婬，我某甲一日一夜不婬亦如是；如諸佛盡壽不妄語，我某甲一日一夜不妄語亦如是；不飲酒、不坐高大床上、不著華鬘瓔珞及香塗身熏衣、不自歌舞作樂及故往觀聽，亦如是。已受八戒，如諸佛盡壽不過中食，我某甲一日一夜不過中食亦如是。我某甲，受行八戒，隨學諸佛法，名為布薩。願持是布薩福報，願生生不墮三惡道、八難；我亦不求轉輪聖王、梵釋天王世界之樂；願諸煩惱盡，逮得薩云若，成就佛道。」《增一阿含》：八關齋法，廣發大願。一如三十八卷，具如《鈔》、《疏》。《僧祇》：佛告比丘，今是齋日，喚優婆塞，淨洗浴，著淨衣，受布薩法。《十誦》：聚落上座，見俗人來，為說深法，示邪正道；應說知見，教布施、持戒、忍辱、行善、受持八戒。《增一》：若受八齋，先懺悔罪，後便受戒。廣如十六卷中。《中含》：多聞聖弟子持八支齋時，憶念如來十號名字，若有惡思不善，皆滅。廣如《齋經》中。《善生》云：受八戒者，除五逆罪，餘一切罪皆滅。《成實》云：功德與無漏人等。亦得隨受一二三，及日月長短，並成。《俱舍》云：莊嚴者，除非舊莊嚴，不生極醉亂心。《善生》：受八戒，不得多，唯獨受。《五分》：比丘成就八法，毀三寶及戒，欲不利諸五戒，五戒人應不敬信。若優婆塞瞋，比丘不往其家，聚落亦爾。《雜含》云：何名優婆塞？在家清白，修習淨住，男相成就，口說三歸是也。

Third is clarifying the procedure for the eight precepts. The Sarvāstivāda and other texts state: they should be received from the five assemblies. If no one is available, one may simply form the thought and utter the words, taking refuge in the Three Jewels and vowing, "I observe the eight precepts," and this is also valid. Next is the procedure for receiving them; the Zhidu lun states: to receive the one-day precepts, one should kneel on both knees, join the palms, and say: "I, named so-and-so, for one day and one night, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha, as an upāsaka of pure conduct" (said three times). "I, named so-and-so, have taken refuge in the Buddha, and so forth, up to the Saṃgha, as an upāsaka of pure conduct for one day and one night." Next, confession is performed: "I, named so-and-so, if I have committed unwholesome bodily, vocal, or mental actions out of greed, anger, or delusion, whether in this life or past lives, having such sins, I now sincerely confess them. With the three actions purified, I receive and practice the eight fasts, which is poṣadha." (The treatise states: this should precede the reception.) Next, the characteristics are expounded: "First, just as the Buddhas for their whole lives do not take life, I, named so-and-so, for one day and one night do not take life likewise; just as the Buddhas for their whole lives do not steal, I, named so-and-so, for one day and one night do not steal likewise; just as the Buddhas for their whole lives do not engage in sexual misconduct, I, named so-and-so, for one day and one night do not engage in sexual misconduct likewise; just as the Buddhas for their whole lives do not utter false speech, I, named so-and-so, for one day and one night do not utter false speech likewise; abstaining from drinking alcohol, from sitting on high and broad beds, from wearing flower garlands, ornaments, perfuming the body, and scenting clothes, and from singing, dancing, making music, and purposely watching and listening to them, is also likewise. Having received the eight precepts, just as the Buddhas for their whole lives do not eat past midday, I, named so-and-so, for one day and one night do not eat past midday likewise. I, named so-and-so, receive and practice the eight precepts, emulating the teachings of the Buddhas, which is called poṣadha. May the karmic reward of observing this poṣadha ensure that life after life I do not fall into the three wretched destinies or the eight difficulties; nor do I seek the pleasures of the realms of wheel-turning kings or the heavenly kings Brahmā and Śakra; I pray that all defilements will be exhausted, that I attain sarvajña, and accomplish the Buddha path." In the Ekottarika-āgama, concerning the method of the eightfold fast, one makes vast and great vows; this is identical to fascicle thirty-eight, and fully detailed in the Chao and the Shu. The Mahāsāṃghika states: the Buddha addressed the monks, saying, "Today is a fast day; summon the upāsakas to bathe cleanly, put on clean garments, and receive the poṣadha rules." The Daśādhyāya states: when an elder of a settlement sees laypeople arrive, he expounds the profound Dharma to them and shows them the path between heterodoxy and orthodoxy; he should speak with knowledge and vision, instructing them in giving, observing precepts, patience, practicing wholesome deeds, and receiving and observing the eight precepts. The Ekottarika states: when receiving the eight fasts, one first confesses sins and then receives the precepts; this is expounded in fascicle sixteen. The Madhyama-āgama states: when a learned noble disciple observes the eight-branch fast, reflecting upon the names of the Tathāgata's ten epithets, if there are evil thoughts and unwholesome states, they are all eradicated; this is expounded in the Fasting Sūtra. The Sujāta Sūtra states: for those who receive the eight precepts, with the exception of the five heinous crimes, all other sins are extinguished. The Tattvasiddhi states: the merit is equal to that of uncontaminated beings. It is also valid whether received as one, two, or three, and regardless of the length of days or months. The Kośa states: regarding adornments, unless they are not customary old adornments, they do not produce an intensely intoxicated and disorderly mind. The Sujāta states: the eight precepts must not be received by multiple persons together, but only individually. The Pañcavargika states: if a monk possesses eight traits—slandering the Three Jewels and the precepts, and wishing harm upon those observing the five precepts—the observers of the five precepts should neither respect nor trust him. If an upāsaka is angry, a monk should not go to his home, and likewise for a settlement. The Saṃyukta-āgama states: What is an upāsaka? One who dwells cleanly at home, practices pure living, possesses male characteristics, and vocally recites the three refuges.