仁王般若經疏 3.72

3.72

是定人下，習忍位中第三大段，顯得還結習種忍也。就文有三：初得生空位，此人得人空無我解也，亦名假名空。必不起下，第二明離過。五逆如前說。六重者，四重，加沽酒為五，不說四眾罪過為六。二十八輕者，出《善生優婆塞經》。第一不供養父母師長。二者耽樂飲酒。三者不能瞻身病苦。四者有乞食不能隨多少與而令空去。五者若比丘比丘尼、長老尊宿處，優婆塞等不須禮拜問訊。六者若見四果犯戒，生憍慢心。七者月月不能持六齋、受八支戒。八者四十里有講法處，不往聽。九者受招提僧臥具床座。十者疑水有虫，故飲。十一險難之處無伴獨行。十二無伴獨宿尼寺。十三若為財命打罵奴婢僮僕外人。十四若殘食施四部眾。十五若畜猫狸。十六畜養象馬牛驢，一切禽獸不作淨施。十七若不儲僧伽梨衣鉢盂錫杖。十八若為身田作。十九不得自為身命，若作市易斗秤賣物。一說價已不得前却，捨賤取貴。二十若在非處非時行欲。二十一商賈販賣不輸官稅，盜棄而去。二十二若犯國制。二十三得新菓菜，不先奉三寶先自受用。二十四僧若不敢說法讚歎，輒便自作。二十五若在沙彌比丘前行。二十六僧中行食，不得撰擇取美過分而取。二十七不得養蠶。二十八行路之時遇見病者，不住瞻視方便付囑而捨去。佛法經書作反逆罪言非佛說者，於佛法真佛說言非佛說，實非佛說言是佛說者，無有是處。以一阿僧祇者，從善趣初心至滿心習種位，合逕一阿僧祇也。始得入僧伽陀位者，第三段結習忍位也。外國名僧伽，此方名習種性。又義翻名為離著地，以不著人我故也。

From “These definite persons” onwards is the third major division within the stage of the patience of practice, revealing attainments and returning to conclude the patience of the lineage of practice. In the text there are three [points]: first, attaining the stage of the emptiness of living beings—this person attains the understanding of personal emptiness and selflessness, also called the emptiness of nominal designations; from “they will certainly not commit” onwards is the second, clarifying freedom from faults: the five heinous crimes are as explained before; as for the six grave offenses, they are the four grave offenses plus selling alcohol as the fifth, and not speaking of the offenses of the four assemblies as the sixth; the twenty-eight light offenses are found 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 in body; 4. when there is a beggar, being unable to give according to one's capacity, letting them leave empty-handed; 5. failing to bow and pay respects when in the presence of bhikṣus, bhikṣuṇīs, elders, and venerables; 6. giving rise to arrogance upon seeing someone of the four fruits break a precept; 7. being unable to keep the six fast days and receive the eight precepts every month; 8. failing to go and listen when Dharma is being lectured within forty li; 9. using the bedding and seats of the saṃgha of the four directions; 10. drinking water while suspecting it contains insects; 11. travelling alone without a companion in dangerous places; 12. staying overnight alone in a nunnery without a companion; 13. beating or scolding male and female servants or outsiders for the sake of wealth or life; 14. offering leftover food to the four assemblies; 15. keeping cats or leopards; 16. raising elephants, horses, cattle, donkeys, or any birds and beasts without performing pure renunciation; 17. failing to store saṃghāṭī robes, alms bowls, and monk's staffs; 18. farming fields for the sake of one's body; 19. engaging in trade using dry measures and scales to sell goods for the sake of one's life, or rejecting an agreed price after it is settled to discard the cheap and take the expensive; 20. engaging in sexual misconduct at an inappropriate place or inappropriate time; 21. doing merchant trade without paying official taxes, stealing and evading them; 22. violating state laws; 23. obtaining fresh fruits and vegetables and consuming them oneself before first offering them to the Triratna; 24. taking it upon oneself to preach and praise the Dharma when the saṃgha does not presume to do so; 25. walking in front of novice monks and bhikṣus; 26. picking and choosing the finest food when food is being distributed among the saṃgha and taking more than one's share; 27. rearing silkworms; 28. encountering a sick person while on the road and leaving without stopping to look after them or making expedient arrangements for their care. Regarding “committing rebellious crimes against the Buddhist scriptures and teachings, claiming they are not what the Buddha spoke”: claiming that what is truly spoken by the Buddha in the Buddha's Dharma is not spoken by the Buddha, or that what is truly not spoken by the Buddha is spoken by the Buddha—this is impossible. Regarding “for one asaṃkhyeya kalpa”: from the initial mind of the wholesome destinies to the culmination of the stage of the lineage of practice takes altogether one asaṃkhyeya kalpa. “They first manage to enter the stage of saṃghāta” is the third section, concluding the stage of the patience of practice. In foreign lands it is called saṃghāta, while here it is called the lineage of practice; translated by its meaning, it is also called the “stage of detachment from clinging”, because one does not cling to person or self.