仁王般若經疏 3.72

3.72

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.