仁王護國般若經疏 5.71

5.71

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."