仁王護國般若經疏 5.71

5.71

「善男子其法師者」下，二別釋十三法師，即為爾別。今初。第一習種性法師，文為五別：一標位、二辨差、三行業、四舉劣明勝、五入位時節。今初。「第一法師習種性」，標位也。「若在家」下，二辨差也。婆差，即優婆塞也。優婆差，即優婆夷也。「修行十善」下，三明行業。文三：初修十善行，謂十善即十信心也。「自觀己身」下，二修不淨行。初觀六大，次觀諸根，後觀三界。「五情」即五識。「五受」即苦、樂、憂、喜、捨也。「住在佛家」下，三生佛家，行六和敬也。「善男子習忍」下，四舉劣況勝。文二：先舉劣、次況勝。初文二：先正釋劣位，法，喻，合可知。「雖以十千劫」下，二通伏難。文二：初徵伏難，三伏忍法云何向言有退有進？「而不可名字」下，二釋。通有三而不可名字，故有退。「是定人者」下，二顯其勝位。文二：初明得者。謂十住菩薩初證生空理、得聖人性，故名為定。異前十信不定，以十信未解，純修假入空觀也。「必不起五逆」下，二明離過。文四：一不起五逆、二不作六重、三不作二十八輕、四不謗佛法經典。初文可見。「六重」者，如《優婆塞戒經》第四卷〈受戒品〉說：一殺、二盜、三婬、四妄語、五沽酒、六說出家在家四眾過失。「二十八輕」者，亦如《優婆塞經》說：一不供養父母師長、二專飲酒、三不能瞻病苦、四不能多少捨施、五見四眾不起承迎禮拜、六見四眾毀戒心生憍慢、七每月不能受持八戒供養三寶、八四十里中有講不聽、九受招提僧臥具床座、十疑水有蟲故飲、十一險處獨行、十二獨宿尼寺、十三為財命打罵奴婢等、十四以殘食施四眾、十五畜猫狸、十六畜象馬等一切畜生、不作淨施未受戒者、十七儲畜長衣鉢等、十八為身田作、十九市賣斗秤不平、二十非時行欲、二十一不輸王稅、二十二犯國戒、二十三得新菓菜不奉三寶、二十四僧若不聽說法而輒自作、二十五道路上在一切出家人前行、二十六僧中時食遍為師長、二十七養蠶、二十八行逢病人不住瞻視付囑所在而便捨去。「佛法經書」下，四不謗佛法經典言非佛說也。「能以一阿僧」下，五入位時節。日月歲數所不能知，故云阿僧祇。「僧伽陀位」，此云離著也。

From "Good sons, as for these Dharma masters" down, is the second [section], separately explaining the thirteen Dharma masters, which has that many distinct parts. Now, the first [part]. Regarding the first Dharma master of the practiced disposition (śuklavipaśyanā-gotra), the text has five divisions: first, marking the rank; second, distinguishing differences; third, religious practices; fourth, adducing the inferior to illuminate the superior; and fifth, the period of entering the rank. Now, the first: "The first Dharma master of the practiced disposition" marks the rank. From "Whether a householder" down, the second distinguishes differences. "Pochai" (po-ch'a) means upāsaka. "Upachai" (yu-po-ch'a) means upāsikā. From "Cultivates the ten good deeds" down, the third clarifies the religious practices. The text has three [subdivisions]: first, cultivating the practice of the ten good deeds, meaning the ten good deeds are the minds of the ten faiths. From "Contemplating one's own body" down, the second is cultivating the practice of impurity. First one contemplates the six great elements, next one contemplates the sense-faculties, and finally one contemplates the three realms. The "five affects" are the five consciousnesses. The "five feelings" are suffering, pleasure, sorrow, joy, and equanimity. From "Dwelling in the house of the Buddha" down, the third is being born into the house of the Buddha and practicing the six harmonies and respects. From "Good sons, the patience of practice" down, the fourth adduces the inferior to illustrate the superior. The text has two [subdivisions]: first adducing the inferior, then illustrating the superior. The first text has two parts: first, directly explaining the inferior rank; doctrine, metaphor, and application can be understood. From "Although for ten thousand kalpas" down, the second resolves a latent objection. The text has two parts: first, raising the latent objection: why was it just said that the dharma of the three subduing patiences has both regress and advance? From "Yet they cannot be designated" down, the second explains it: although generally there are three, they cannot be designated by names, and hence there is regress. From "Those who are settled persons" down, the second reveals the superior rank. The text has two parts: first, clarifying those who attain it. It means that the bodhisattvas of the ten abodes first realize the principle of the emptiness of persons and attain noble nature; hence they are called "settled." This differs from the previous ten faiths which are unsettled, because in the ten faiths one has not yet understood, solely cultivating the contemplation of entering emptiness from the provisional. From "Will definitely not commit the five heinous acts" down, the second clarifies separation from faults. The text has four parts: 1) not committing the five heinous acts; 2) not committing the six grave offenses; 3) not committing the twenty-eight minor offenses; 4) not slandering the Buddhist Dharma and scriptures. The first text is clear. The "six grave offenses" are as explained in the fourth fascicle of the Upāsaka-śīla Sūtra, "Chapter on Receiving the Precepts": 1) killing; 2) stealing; 3) sexual misconduct; 4) false speech; 5) selling alcohol; 6) speaking of the faults of the fourfold assembly, monastics and householders. The "twenty-eight minor offenses" are also as explained in the Upāsaka-śīla Sūtra: 1) not making offerings to parents, teachers, and elders; 2) indulging in drinking alcohol; 3) being unable to care for the sick and suffering; 4) being unable to practice giving, whether much or little; 5) seeing the fourfold assembly and not rising to welcome and prostrate to them; 6) seeing members of the fourfold assembly breaking precepts and giving rise to arrogance; 7) being unable to receive and keep the eight precepts each month and make offerings to the Three Jewels; 8) within forty li there is a lecture and not listening to it; 9) receiving bedding, couches, and seats belonging to the universal Saṅgha; 10) suspecting that water contains insects yet drinking it; 11) traveling alone in dangerous places; 12) lodging alone in a nunnery; 13) beating and scolding male and female servants for wealth or life; 14) giving leftover food to the fourfold assembly; 15) keeping cats and wildcats; 16) keeping elephants, horses, and all kinds of domestic animals without performing pure relinquishment and giving to those who have not received precepts; 17) storing extra robes, bowls, and so forth; 18) working fields for one's own body; 19) trading in markets with unfair measures and scales; 20) engaging in sexual activity at inappropriate times; 21) failing to pay royal taxes; 22) violating the laws of the realm; 23) obtaining new fruits and vegetables and not offering them to the Three Jewels; 24) when the Saṅgha does not permit preaching the Dharma, preaching on one's own initiative; 25) walking ahead of all ordained persons on the road; 26) when meals are served in the Saṅgha, serving oneself before teachers and elders; 27) raising silkworms; 28) encountering a sick person on the road and not stopping to attend to him or entrust him somewhere, but abandoning him and departing. From "Buddhist Dharma, scriptures, and books" down, the fourth is not slandering the Buddhist Dharma and scriptures by saying they were not spoken by the Buddha. From "Can in one asaṃkhyeya" down, the fifth is the period of entering the rank. Days, months, and years cannot measure it; hence it is called asaṃkhyeya. "The rank of saṅghāta" is translated here as "separating from attachment."