四分律行事鈔資持記 3.788

3.788

四中，《大集》。母受兼資於子。善神護者，準《大灌頂經》，一歸十二天神，總三十六神。《多論》，對戒簡異有三，初簡趣。五道，除人已外；無受戒者，即彼宗所計；《成論、善見》，龍畜得受五戒；《業疏》云：《多論》據無知者，人猶不得，何況鬼畜；如餘得者，謂有知解也。亦下，次簡時。五戒須盡形，八戒局日夜；成宗不爾，如下所明。不下，簡法。如後五八，三歸言下即發戒故。

In the fourth: In the Mahāsaṃnipāta-sūtra, the mother's reception also assists the child. Regarding the protection by good spirits: based on the Mahābhiṣeka-sūtra, one refuge has twelve heavenly spirits, making thirty-six spirits in total. In the Sarvāstivāda Vinaya Vibhāṣā, its distinctions contrasted with the precepts are threefold: first, distinguishing the realms of rebirth. Among the five paths, excluding humans, none receive precepts: this is the position maintained by that school. According to the Tattvasiddhi-śāstra and the Samantapāsādikā, dragons and animals may receive the five precepts. The Karma Commentary says: The Sarvāstivāda Vinaya Vibhāṣā relies on those lacking understanding; even a human cannot [receive them without understanding], how much less ghosts and animals; as for others being able to receive them, it refers to those who possess understanding. From "Also..." down, it next distinguishes the time. The five precepts must be for the end of one's life, while the eight precepts are limited to a day and night; the Tattvasiddhi school is not like this, as explained below. From "Not..." down, it distinguishes the method. As in the subsequent five and eight [precepts], upon the words of the Three Refuges the precepts are immediately brought forth.