四分律行事鈔資持記 1.729

1.729

得法中，初明制受。四律即《四五十祇》。文中即指本律。多下，二出制意。外道之法，但入彼道，便同事業，無漸次故。問：此中不云先受五戒何耶？答：十是具緣，故當此示；五是十緣，如〈沙彌篇〉中。《尼鈔》註云：不受五戒，直受十戒，得戒得罪；即《多論》云：先以五戒調伏身心，信樂漸增，方受十戒是也。（有人見此不言五戒，刪欲廢之，如別所破。）

In obtaining the Dharma, first it clarifies the regulation of reception. The four vinayas refer to the *Four-Part*, *Five-Part*, *Daśādhyāya*, and *Mahāsāṃghika*. The text directly points to our own vinaya. From "The [Sarvāstivāda] Vinaya Vibhāṣā" downward, it secondly gives the intent of the regulation. In the practices of non-Buddhists, as soon as one enters their path, one immediately participates in their activities, because there is no gradual progression. Question: Why is it not mentioned here that one first receives the five precepts? Answer: The ten [precepts] are the condition for the full [precepts], hence they are indicated here; the five are the condition for the ten, as in the "Śrāmaṇera Chapter". A note in the *Manual for Nuns* says: "If one does not receive the five precepts but directly receives the ten precepts, one obtains the precepts but incurs an offense;" this is precisely what the *Sarvāstivāda Vinaya Vibhāṣā* says: "First use the five precepts to subdue body and mind, and as faith and joy gradually increase, only then receive the ten precepts." (Some people, seeing that the five precepts are not mentioned here, deleted them wishing to abolish them, as is refuted elsewhere.)