大乘義章 12.118

12.118

次明得戒因緣差別。依如《毘曇》，有八因緣，故彼偈言「謂優波婆素，受、時、他、二說，具足、一日夜，離嚴飾威儀。」優波婆素是一因緣，明此八戒是優婆塞受，非出家者，以出家人堪能受持盡形戒故。所言受者，是二因緣，明此八戒要受乃得，不同禪戒無漏戒等。所言時者，是三因緣，明此八戒清旦時受，不得餘時，欲使具足一日夜故。成實法中，隨在何時皆得受之。所言他者，是四因緣，明此八戒要從他受，自誓不得。《成實》異此，故彼論言「若無人時，心念口言亦得受之。」言二說者，是五因緣，明此八戒，二說方得。戒師前教，受者後隨；戒師前問，受者後答，是為二說。《成實》異此，故彼論言「自不解故，須師教授。若自解者，何假師教？以是義故，不須二說。」言具足者，是六因緣，明此八戒具受乃得，分受不得。成實法中，不具亦得故彼論言「隨力堪能，多小不定。」一日夜者，是七因緣，明此八戒時分唯在一日一夜，不增不減。《成實》不同，故彼論言「若說八戒定一日夜，是事不然。隨時多少，或可半日乃至一月，竟有何咎？」離嚴威儀，是八因緣，明此八戒要離種種嚴身之具，方便受持，以在家者隨分修學出家戒故。論雖不同，受者宜依《毘曇》受之，多與諸經所說同故（此三門竟）。

Next, the distinctions among the causal conditions for obtaining the precepts are clarified. According to the Abhidharma, there are eight causal conditions, hence its verse states: 'Namely, the upavāsa: receiving, time, another person, the two statements, completeness, one day and night, and relinquishing ornamentation and deportment.' 'Upavāsa' is the first condition, clarifying that these eight precepts are received by an upāsaka, not by monastics, because monastics are capable of receiving and observing lifelong precepts. What is called 'receiving' is the second condition, clarifying that these eight precepts must be explicitly received to be obtained, unlike dhyāna precepts, untainted precepts, and so forth. What is called 'time' is the third condition, clarifying that these eight precepts must be received at dawn, not at any other time, in order that they may be fully complete for one day and night. In the teaching of the Tattvasiddhi, they may be received at whatever time. What is called 'another person' is the fourth condition, clarifying that these eight precepts must be received from another person; they cannot be obtained through self-vow. The Tattvasiddhi differs from this, so that treatise states: 'If no person is present, they may also be obtained by mental intention and spoken word.' What is called 'the two statements' is the fifth condition, clarifying that these eight precepts are obtained only upon two statements: the precept master instructs first, and the receiver repeats afterwards; the precept master questions first, and the receiver answers afterwards—these are the two statements. The Tattvasiddhi differs from this, so that treatise states: 'Because one does not understand oneself, one requires the master's instruction. If one understands oneself, why rely on a master's instruction? For this reason, the two statements are not necessary.' What is called 'completeness' is the sixth condition, clarifying that these eight precepts are obtained only when received in full, and cannot be obtained through partial reception. In the teaching of the Tattvasiddhi, even if not complete, they are still obtained; hence that treatise states: 'According to one's capability, more or fewer is not fixed.' 'One day and night' is the seventh condition, clarifying that the duration of these eight precepts is exclusively one day and one night, neither increased nor decreased. The Tattvasiddhi differs, so that treatise states: 'If one says the eight precepts are fixed to one day and night, this is not so. According to the amount of time, whether half a day or up to a month, what fault is there indeed?' 'Relinquishing ornamentation and deportment' is the eighth condition, clarifying that for these eight precepts, one must abandon various ornaments of the body and observe them through expedients, because householders study and practice monastic precepts according to their capacity. Although the treatises differ, the receiver ought to receive them according to the Abhidharma, because it mostly accords with what is taught in the sūtras (this concludes the third gate).