四分律行事鈔資持記 3.792

3.792

二作法中，初科。詞句分五：一陳己名；二歸三寶，迴向境界。三盡形等，顯所期；文舉盡壽，或一日夜，或月或年，隨時自改。四為五戒者，正立誓也；且舉滿分，或一分二分，亦在臨機；優婆塞，古翻清信士，亦云近事男，女云優婆夷。五如來等，結歸正本也；以三寶名，通九十六種；後須顯正，非同前濫；由此勝號，外道無故；如來者，乘如實道，來成佛也；至真者，體悟無邪也；等正覺者，道同三世也；此實我歸，餘非敬者，故云是我世尊。（此並撮略，《業疏》釋之，餘廣如彼。）前三歸誓，正發戒緣；三法纔竟，即納戒體；後二歸結，是囑非體。

In the second part, on the ritual procedure, the first section has phrasing divided into five parts: First, stating one's own name; second, taking refuge in the Triratna, directing towards the object; third, "to the end of one's life," etc., which reveals the intended duration—the text mentions the end of one's life, or a single day and night, or a month or a year, which can be modified according to the occasion; fourth, "as the five precepts," which is the actual making of the vow—this mentions the full observance, though taking one or two parts also depends on the circumstances (upāsaka was anciently translated as "clear and faithful layman," and also called "approaching layman," with the female called upāsikā); fifth, "the Tathāgata," etc., which concludes by taking refuge in the orthodox origin—because the term "three jewels" is common to ninety-six kinds [of paths], it must afterwards show the orthodox so as not to be confused with the previous ones, for these supreme titles are not possessed by non-Buddhists. "Tathāgata" means coming to attain buddhahood by riding upon the path of true reality; "most true" means realizing the essence without aberration; "equal and perfect awakened one" means one's path is identical with that of [the buddhas of] the three times. Because he is truly my refuge and others are not to be revered, the text says: "He is my World-Honoured One." (These are all summarized; the Karma Commentary explains them, and the rest is fully set out there.) The previous threefold refuge and vow are the true conditions for generating the precepts: as soon as the threefold formula is completed, the precept-essence is received; the latter two taking of refuge and conclusion are entrustments, not the essence.