俱舍論頌疏論本 14.84

14.84

釋曰：此有七意：一、於晨旦，謂受此戒要日出時，此戒要經一晝夜故；若旦有礙緣，齋竟亦得受。二、須下座，謂在師前，居卑劣座，或蹲、或跪，曲躬合掌，唯除有病；若不恭敬，不發律儀。三、從師受，謂必從師，無容自受，以後若遇諸犯戒緣，由愧戒師，能不違犯。四、隨教說，受此戒者，應隨師教，受者後說，勿前勿俱；異此授受，二俱不成。五、具足受八支方成近住，隨有所闕，近住不成。六、離嚴飾、憍逸處故，常嚴身具不必須離，緣彼不能生憍逸故。七、晝夜，謂至明旦日初出時，若不如斯依法受者，但生妙行，不得律儀。云近住者，近阿羅漢住，以隨學彼故。或近盡壽戒住，或名長養，長養薄少善根有情，令其善根漸增長故。如有頌曰：「由此能長養，自他善淨心，是故薄伽梵，說此名長養。」

The explanation says: There are seven points here. First, 'in the morning' means that receiving this precept must be at sunrise, because this precept must last for a full day and night; if there are obstructive conditions in the morning, it may also be received after the midday meal. Second, 'must be on a lower seat' means sitting before the teacher on an inferior, lower seat, or squatting, kneeling, bowing, and joining one's palms, except only when ill; if one lacks respect, the discipline does not arise. Third, 'received from a teacher' means it must be taken from a teacher, with no allowance for self-reception; later, if encountering conditions for violating precepts, out of shame before the precept teacher, one can avoid violating them. Fourth, 'reciting following the instruction' means that the receiver of this precept should follow the teacher's instruction and repeat after him, neither before nor simultaneously; if conferral and reception are otherwise, neither is valid. Fifth, receiving all eight factors fully completes fasting; lacking any one of them, fasting is not completed. Sixth, 'free from adornment' is because it is a source of arrogance and self-indulgence; everyday bodily adornments do not necessarily need to be discarded, because arrogance cannot arise on account of them. Seventh, 'for a day and night' means until sunrise the next morning; if not received properly according to Dharma in this way, it generates only good conduct and one does not acquire the discipline. Calling it 'fasting' (upavāsa, 'dwelling near') means dwelling near the arhats, because one trains in emulation of them; or it means dwelling near the lifelong precepts; or it is called 'nourishing' (poṣadha), because it nourishes sentient beings of weak and slight roots of goodness, causing their roots of goodness to gradually grow. As a verse says: 'Since through this one can nourish / The good, pure minds of oneself and others, / Therefore the Bhagavān / Called this nourishing.'