大乘義章 12.9

12.9

次辨時分。於中有二：一約要期以辨時分、二約法辨時。言約要期辨時分者，要期有三：一者要期盡一日夜，所謂八戒。二者要期盡於一形，所謂五戒、出家戒等。三者要期盡未來際，謂菩薩戒。言約法者，如《毘曇》說：有佛法時受戒則得，無時不得。以戒必依佛法受故。若先受得，佛法雖滅，成就不失。成實法中，乃至法滅，人十歲時受戒亦得。問曰：爾時既無佛法，依何受得？釋言：爾時雖無人授，但自要期、結誓斷惡，亦能得之（此四門竟）。

Next is to distinguish the time period. There are two aspects: first, distinguishing the time period with respect to the vow's duration; second, distinguishing the time with respect to the Dharma. Distinguishing the time period with respect to the vow's duration means that vows have three durations: first, the vow extends for one day and night, namely the eight precepts; second, the vow extends for an entire lifetime, namely the five precepts, the renunciant precepts, and so forth; third, the vow extends to the end of future time, which refers to the bodhisattva precepts. Regarding the Dharma, as explained in the *Abhidharma*: when the Buddha-Dharma exists, one obtains the precepts upon receiving them; when it does not exist, one does not obtain them, because precepts must necessarily be received relying on the Buddha-Dharma. If they were previously received and obtained, even if the Buddha-Dharma is extinguished, they remain accomplished and are not lost. In the *Tattvasiddhi* system, even when the Dharma is extinguished, when humans have a lifespan of ten years, receiving the precepts is still obtained. Question: Since at that time there is no Buddha-Dharma, relying on what does one obtain them? Answer: Although at that time there is no one to confer them, merely making a vow oneself and pledging to sever evil, one can also obtain them. (This completes the fourth gate.)