四分律行事鈔資持記 3.789

3.789

五戒，簡人中，初《成論》。據十三難，並是戒障；今明七難，白衣時有，但障十具；故云毘尼不聽等；不障五八，故云若為白衣等。世間戒，對上出家即出世戒。自餘六難，邊須已受，破局大僧；黃形非畜，重故不論。《多論》。唯簡邊罪。（舊云約未懺為言，非也。邊罪永障，何得論懺？《業疏》明懺，日通《成論》七難人日二唐死。）

Regarding the five precepts, in "selecting persons": First, the Tattvasiddhi-śāstra relies on the thirteen obstacles, which are all impediments to precepts. Now it explains that seven obstacles occur during lay status, but they only obstruct the ten precepts and the full precepts; hence it says "the vinaya does not permit...", and so on; they do not obstruct the five or eight precepts, hence it says "if for a layperson...", and so on. "Mundane precepts" are contrasted with the above going forth, which are supramundane precepts. As for the remaining six obstacles: extreme [offense] requires that one has already received them, and breaking [the precepts] is restricted to fully ordained monks; eunuchs and non-humans/animals are grave, so they are not discussed. The Sarvāstivāda Vinaya Vibhāṣā exclusively selects against extreme offenses. (The old interpretation said this refers to before repentance; this is incorrect. An extreme offense is a permanent obstacle, so how could repentance be discussed? When the Karma Commentary explains repentance, it is universally applicable to the seven obstacles of the Tattvasiddhi-śāstra.)