俱舍論頌疏論本 14.88

14.88

下兩句者，釋上立三支也。所以立第一戒支者，為防性罪故，殺生等四名為性罪。立第二不放逸支者，防失念故。立第三禁約支者，防憍逸故。而說此八名八齋支者，依經部宗，此之八種總名為齋，別說為支。支者，分也。以別成總，得支名故，是故齋名假而非實。如車眾分（攬眾分成，名為車也）及四支軍（攬象、馬、車、步四支成名軍也）。五支散等（攬五分藥成名散也），其車軍散三是假名也。若薩婆多宗，離非時食是齋體，八中一故，亦齋支。所餘七支，八中一故，是齋支，非是離非時食，非齋也。

The lower two lines explain the establishment of the three branches above. The reason for establishing the first, the morality branch, is to guard against natural misdeeds; the four beginning with killing living beings are called natural misdeeds. Establishing the second, the non-negligence branch, guards against loss of mindfulness. Establishing the third, the restraint branch, guards against arrogance and dissipation. And as for calling these eight the "eight branches of the fast-day": according to the Sautrāntika school, these eight collectively are called the fast-day, while distinctively they are called branches. A branch is a part. Because the parts form the whole, it obtains the name "branch"; therefore, the name "fast-day" is nominal and not real, just like the components of a cart (aggregating various components forms what is called a cart), a four-branch army (aggregating elephants, horses, chariots, and infantry forms what is called an army), and five-ingredient powder (aggregating five parts of medicine forms what is called a powder)—the three of cart, army, and powder are nominal designations. But according to the Sarvāstivāda school, abstaining from untimely eating is the essence of the fast-day; because it is one among the eight, it is also a branch of the fast-day. The remaining seven branches, because each is one among the eight, are branches of the fast-day; they are not abstaining from untimely eating, and thus are not the fast-day [itself].