四分律刪繁補闕行事鈔 3.399

3.399

次三明相：「盡形壽不殺生，是沙彌戒，能持不？」答：「能。」不偷盜、不淫、不妄語、不飲酒，不著華鬘、好香塗身，不歌舞倡伎、亦不往觀聽，不得高廣大床上坐，不得非時食，不得捉錢、生像金銀、寶物，並準初法，一一牒問；答言能者。又云：「是沙彌十戒，盡形壽不得犯。」授戒相已，為說出家功德，高於須彌，深於巨海，廣於虛空；自餘說法，隨時臨辯（云云）。戒相中未顯者，如高床，謂八指以上。《增一》云：八種床等，如〈隨相〉中。生像者，《僧祇》、《善見》云：生色似色，即像也。生金像銀，胡漢二彰。《四分》：大小持戒中，沙彌具得七支，并餘遮戒，準如僧尼二律，下三眾通結吉羅。故知且列十戒，喜犯前標；餘所未知，二師別教，如大僧四重之例。又由志弱，未堪四依，故不列之；或略無也，豈得不行。

Next, third, clarifying the marks: 'To the end of your life do not take life; this is a śrāmaṇera precept. Can you maintain it?' Answer: 'I can.' Not stealing, not engaging in unchaste conduct, not telling lies, not drinking alcohol, not wearing garlands or applying fine fragrances to the body, not engaging in singing, dancing, or theatrical entertainments nor going to watch or listen, not sitting on high, broad, or large beds, not eating at improper times, not holding money, raw or shaped gold or silver, or precious things—all follow the initial procedure, calling them out and inquiring one by one; they answer that they can. Further, say: 'These are the ten precepts of a śrāmaṇera; to the end of your life you must not transgress them.' Having conferred the precept marks, expound for them the merit of renouncing household life as higher than Mount Sumeru, deeper than the great ocean, and broader than empty space; as for other explanations of the Dharma, address them appropriately as the occasion requires (and so forth). Regarding what has not yet been clarified among the precept marks: such as the high bed, meaning eight fingers or more. The Ekottarika-āgama mentions eight kinds of beds, etc., as in the chapter 'According to the Marks'. 'Raw or shaped': the Mahāsāṃghika and the Samantapāsādikā state: 'raw color' and 'resembling color'—that is, shaped. Raw gold and shaped silver are demonstrated in both Indian and Chinese contexts. In the Dharmaguptaka, concerning upholding precepts large and small, a śrāmaṇera fully obtains the seven branches, together with the remaining prohibitory precepts; following the two Vinayas of monks and nuns, the lower three assemblies generally incur a duṣkṛta. Therefore know that the ten precepts are merely listed initially because they are prone to transgression; as for the rest not yet known, the two masters instruct them separately, following the example of the four grave offenses for fully ordained monks. Moreover, because their resolve is weak and they are not yet capable of the four resources, they are not listed; or they are omitted in abbreviation, but how could they not practice them?