法苑珠林 89.106

89.106

又薩婆多論云。若受齋戒已。遇惡因緣。逼欲捨戒者。不必要從出家人邊捨。趣得一人即成捨。述曰。若有犯戒難緣逼其犯者。寧可捨。却為之後時無過。故論云。若五戒中犯一重戒。不成受八戒。若八戒中犯一重戒。不成出家受十戒。乃至具戒亦爾。所言四重者。謂盜滿五錢成重。非處行婬。殺人自稱得聖。隨犯一戒。即名犯重。於戒律中無懺悔法。若依方等大乘經等。方開受懺。亦有諸師不許。向優婆塞等說四重者。恐成誤錯。若不許者。何故欲受戒前展轉遣問。若捨時隨對一人前捨。並得無問道俗皆成。

Furthermore, the Sarvāstivāda-śāstra states: 'If after receiving the fasting precepts one encounters adverse conditions that compel one to wish to renounce the precepts, it is not necessary to renounce them before a monastic; doing so before any single person constitutes renunciation.' The commentary says: If one faces difficult circumstances that compel one to break the precepts, it is better to renounce them; when one resumes them later, there will be no offense. Therefore, the treatise states: 'If among the five precepts one commits one grave precept, one cannot receive the eight precepts; if among the eight precepts one commits one grave precept, one cannot renounce household life to receive the ten precepts, and so on up to the complete precepts.' What is meant by the four grave offenses: stealing amounting to five coins constitutes a grave offense; engaging in sexual misconduct in inappropriate places; killing a human being; and claiming for oneself the attainment of sagehood. Violating any one precept is called committing a grave offense. Within the Vinaya, there is no method of deśanā for them. If one relies on the Vaipulya Mahāyāna sūtras and the like, only then is deśanā permitted. Some masters also do not allow explaining the four grave offenses to upāsakas and the like, fearing that it may cause errors. If it were not allowed, why should inquiries be made step by step before wishing to receive the precepts? When renouncing them, doing so before any person is permissible; it is valid regardless of whether they are monastic or lay.