四分律刪繁補闕行事鈔 2.57

2.57

Next, correlating the number of precepts generated with the seven assemblies. According to the *Sarvāstivāda*, it states: 'Regarding the five precepts: toward all sentient beings, and up to the Tathāgata, one obtains four precepts in each case; by means of the wholesome roots of freedom from the three poisons, one obtains twelve precepts. And for one's entire lifetime, toward all alcohol within the three thousand worlds, with every swallow one obtains three precepts, because at the time of receiving them all are severed forever. Even if alcohol were exhausted or an arhat entered parinirvāṇa, the precepts would always remain fulfilled.' Deducing by doctrinal principle: on a woman's body there are three places for sexual intercourse, and on a man's there are two; their generation is due to the three poisons, so matching them singly, a woman's body yields eighteen precepts obtained, and a man's yields fifteen precepts; the single non-sentient item of alcohol also yields three precepts. As for the generation of the eight precepts: sentient beings are the same as above, and non-sentient items yield five. For the ten precepts of the three assemblies, sentient and non-sentient items are generated identically with the fully ordained monks. In the text of the *Dharmaguptaka Vinaya*, all seven limbs [of body and speech] are generated together, because under each precept a duṣkṛta is established. If so, why are ten enumerated? This merely indicates those root deeds that people delight in committing, explaining their marks so that they may know them early on, while the rest are detailed instructions from the upādhyāya. Therefore, the karmans of the three refuges both contain no text stating the number of precepts; only in explaining the marks are the fourteen enumerated, interpreted as two classes. If analyzed according to monks and nuns, based on the *Sarvāstivāda-vinaya-vibhāṣā*: toward each sentient being, the seven limbs of body and speech arise through greed, hatred, and delusion, thereby forming twenty-one precepts. Now, developing the doctrine by analogy: the three poisons arise mutually in combinations of two or three equal portions, which should comprise seven categories. There are nine places on a woman, and eight places on a man; running the seven poisons through them, on a woman's body one obtains sixty-three precepts; on a man's body, using one's own seven poisons to afflict others, one obtains fifty-six precepts; and non-sentient precept objects each yield seven precepts. Taking this as an analogy for the rest: within the dharmadhātu, sentient and non-sentient items each yield immeasurable and boundless precepts. Therefore in the *Upāsaka-śīla-sūtra*, five kinds are taken as measures: sentient beings, the great earth, grasses and trees, the great ocean, and empty space, comparing the measure of precept virtue, as clearly distinguished above.