四分律行事鈔資持記 3.804

3.804

雜相中，《僧祇》。召受，恐俗緣多而不憶故。《十誦》。俗來因而勸受。《增一》。先懺後受，證前所註，非自意故。《中含》下，三經。並明力用。十號者，如來（倣同先迹）、應供（堪為福田）、正遍知（寂照法界）、明行足（果從因得）、善逝（妙往菩提）、世間解（達偽通真）、無上士調御丈夫（攝化從道）、天人師（應機授法）、佛（覺悟歸真）、世尊（三界獨尊）。《齋經》，彼云：受齋之日，當習五念：一當念佛十號；二當念法，三十七道品，具足不毀；三當念眾，恭敬親附；四當念戒，一心奉持；五當念天，後生天上，終得泥洹。《成論》，初明功勝。彼引帝釋說偈云：六齋神之日，奉持於八戒；此人獲福德，則為與我等。佛止之曰：若漏盡人，應說此偈；故知天主，福報不及；出有聖人，方堪比擬。下明長短並成者。疏云：接俗之教，不可約之是也。（古引《多論》半日不得者，猶執部計，準理皆通。）《俱舍》。釋上第七華瓔嚴身。除非舊者，謂去新好之飾，服常所用者，故云不生等。醉即昏迷，亂即散逸。《善生》。不得多者，恐人參混，心不專一。泛論歸戒，獨受為佳；則心不他緣，法無通濫；今多眾受，於理雖通，終成非便。（有云：約授戒人說，安有多師，同時授戒；本無此理，何須制之；又云：受字合作授，謬妄之甚。）《五分》，初教俗不敬道。八法，文舉前五；毀三寶及戒為四，五不利優婆塞住處（遮部彼所受戒）；六作他惡名稱；七欲辱彼住處；八以非法為正法，欺誑於人。（或可此三，通以不利改之，故不別舉。）若有此八，許令不敬，以無德故。若下，次教道不往俗。聚落亦爾者，上約一家；合聚皆嗔，比丘不往彼聚。《雜含》。示名實。清白，謂不染塵；修淨住，謂奉戒行；男相成就，謂有丈夫之操；口說三歸，謂初須師受；具斯四者，則名實兩副矣。

In miscellaneous marks, in the Mahāsāṃghika-vinaya, summoning them to receive is for fear that with many worldly entanglements they might not remember. In the Daśādhyāya-vinaya, when laypeople come, they are accordingly encouraged to receive. In the Ekottarika-āgama, first confessing and then receiving provides evidence for the previous annotation, showing it is not one's own private opinion. Below the Madhyama-āgama, three sūtras all clarify power and efficacy. The ten titles are: Tathāgata (following the previous tracks), Arhat (worthy of offerings, capable of being a field of merit), Samyak-saṃbuddha (quiescently illuminating the dharma-realm), Vidyā-caraṇa-saṃpanna (whose fruit is attained from the cause), Sugata (sublimely proceeding to bodhi), Lokavid (comprehending the illusory and penetrating the real), Anuttara-puruṣa-damya-sārathi (guiding and converting to follow the path), Śāstā deva-manuṣyāṇām (imparting the Dharma according to capacity), Buddha (awakened and returned to the real), and Bhagavān (uniquely honored in the three realms). In the Fasting Sūtra, it says: "On the day of receiving the fast, one should practice the five mindfulnesses: first, mindfulness of the Buddha's ten titles; second, mindfulness of the Dharma, the thirty-seven factors of awakening, complete and undamaged; third, mindfulness of the Saṅgha, respecting and drawing close to them; fourth, mindfulness of the precepts, observing them single-mindedly; fifth, mindfulness of the devas, being reborn later in the heavens and ultimately attaining nirvāṇa." In the Tattvasiddhi-śāstra, first it clarifies the superior merit. It cites Śakra speaking a verse: "On the days of the six fast deities, those who uphold the eight precepts obtain merits and virtues equal to mine." The Buddha stopped him, saying: "Only one who has exhausted the outflows should speak this verse." Thus we know the heavenly lord's karmic reward falls short; only a holy person who has transcended existence is fit to be compared. Below, it clarifies that both long and short periods are valid. The Commentary says: "Teaching that receives laypeople must not be restricted," which is this. (The ancient citation of the Sarvāstivāda Vinaya Vibhāṣā that half a day is invalid was still clinging to a sectarian doctrine; according to principle, all are valid.) The Abhidharmakośa explains the seventh item above, decorating the body with floral necklaces. "Eliminating non-ordinary items" means discarding new and fine decorations and wearing what is habitually used, hence saying "not giving rise to," etc. "Intoxication" means confusion; "disorder" means distraction. In the Upāsakaśīla-sūtra, "must not be many" is for fear of confusion and lack of singular focus. Broadly speaking of the refuges and precepts, receiving them alone is best; then the mind has no other conditions, and the dharma is not mixed up. Nowadays receiving in groups, though permissible in principle, is ultimately disadvantageous. (Some say: "It refers to the person transmitting the precepts; how could there be many masters transmitting the precepts at the same time? Originally there was no such principle, so why would it need to be prohibited?" Others say: "The character 'receive' (shou) should be written as 'transmit' (shou)," which is extremely mistaken.) In the Mahīśāsaka-vinaya, first it teaches laypeople not to respect the monastic order. Regarding the eight dharmas, the text mentions the first five: slandering the Triratna and the precepts make four; fifth, harming the dwelling place of an upāsaka (obstructing the precepts received there); sixth, creating a bad reputation for him; seventh, wishing to bring disgrace to his dwelling place; eighth, taking non-Dharma as true Dharma to deceive people. (Or perhaps these three are modified collectively under 'harming,' so they are not separately listed.) If there are these eight, it is permitted to disrespect them, because they lack virtue. Below "if," next it teaches the monastic order not to visit laypeople. "A settlement is also like this": the above was about a single household; if the whole settlement is angry, bhikṣus do not go to that settlement. In the Saṃyuktā-āgama, the name and reality are revealed. "Pure and white" means not stained by defilement; "cultivating pure dwelling" means observing precept conduct; "perfection of male marks" means having the character of a virile man; "speaking the threefold refuge by mouth" means it must first be received from a teacher. Possessing these four, both name and reality will correspond.