仁王經疏 1.88

1.88

釋曰：自下第四明優婆塞眾。文別有四：一標數辨類、二辨行位、三別讚德、四總結德。此即初也。言五戒賢者者，舉法標人，由持五戒，故言五戒賢者。故《婆沙》云「鄔波索迦有五學處，謂離殺生、離不與取、離欲邪行、離虛誑語、離飲諸酒。」舊經多云優婆塞、優婆夷者，訛略也。若依《諸法最上王經》云優婆塞迦、優婆斯迦。慈恩三藏所譯諸經，皆云鄔波索迦、鄔波斯迦，此云近事男、近事女。故《順正理》三十七云「依何義說鄔婆塞迦？彼先歸佛法僧寶，親近奉事所尊重師，便獲尸羅，故名近事。或能習近如理所為，壞惡事業，故名近事。或能親近事佛為師，故名近事。分同諸佛得淨尸羅，善意樂故。」又《大婆沙》一百二十三云「問：何故名鄔波索迦？答：親近脩事諸善法故，有親近承事諸善士故。有說：親近脩事，精進行故。有說：近承事諸佛法故。」具說如彼。然此五戒，初三護身業，次一護語業，後一通護身語二業。理實不通身業所攝，如《俱舍》等。今辨護用，是故通護二業於理無違。此身語業，一一皆用表及無表以為自性。薩婆多宗，表即色聲二處所收，無表皆是法處所攝無見無對色，意識境界故。經部表業以思為體，無表即是非色非心不相應行，如《成實論》。今依大乘宗，表即色聲二處所攝，無表於能發業思種子上假立，無表色法處所攝。薩婆多宗要具五戒，經部、大乘一分二分乃至具五。薩婆多宗唯人趣攝，大乘、經部通於鬼等勘。

"Commentary: From here on, the fourth section clarifies the assembly of upāsakas. The text has four distinct parts: first, indicating the number and distinguishing the category; second, distinguishing their stages of practice; third, separately praising their virtues; fourth, generally concluding their virtues. This is the first. Regarding "worthies who observe the five precepts": presenting the dharma indicates the persons; because they uphold the five precepts, they are called worthies who observe the five precepts. Thus the *Vibhāṣā* says: "Upāsakas have five training rules, namely: abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, and abstaining from drinking intoxicants." In older translations, they are mostly called *youposai* and *youpoyi*, which are corrupt and abbreviated. According to the *Sarvadharmasuparipūrṇa-rāja-sūtra*, it says *youposaijia* and *youposijia*. The sūtras translated by the Tripiṭaka Master of Ci'en all say *wuposuojia* and *wuposuojia*, which here are translated as "men who draw near to serve" and "women who draw near to serve." Thus fascicle thirty-seven of the *Nyāyānusāra* says: "Based on what meaning is *upāsaka* said? Having previously taken refuge in the Jewels of the Buddha, Dharma, and Saṅgha, they intimately approach and serve the masters they revere, and immediately obtain the śīla; hence they are named 'those who draw near to serve'. Or, because they can become accustomed to approaching what is done according to reason and destroy evil deeds, they are named 'those who draw near to serve'. Or, because they can intimately approach and serve the Buddha as teacher, they are named 'those who draw near to serve'. They share in attaining pure śīla with the buddhas, because of their wholesome intention." Moreover, fascicle one hundred and twenty-three of the *Mahāvibhāṣā* says: "Question: Why are they named *upāsaka*? Answer: Because they draw near to cultivate and serve all wholesome dharmas; because there are those who draw near to attend upon all good persons. Some say: because they draw near to cultivate and serve, practicing with diligence. Some say: because they draw near to attend upon all Buddha-dharmas." This is fully explained therein. However, regarding these five precepts, the first three protect bodily karma, the next one protects verbal karma, and the last generally protects both bodily and verbal karma. In principle, it is not actually subsumed under bodily karma, as in the *Abhidharmakośa* and so on. Here, distinguishing their protective functions, generally protecting the two karmas is thus not contradictory to principle. These bodily and verbal karmas each take manifestation and non-manifestation as their self-nature. In the Sarvāstivāda school, manifestation is subsumed under the two bases of visible matter and sound; non-manifestation is invisible and non-resistant matter subsumed under the basis of mental objects (dharmāyatana), because it is an object of mental consciousness. According to the Sautrāntika, bodily and verbal manifestation have volition (cetanā) as their substance, and non-manifestation is an unconditioned associated formation that is neither material nor mental, as in the *Tattvasiddhi-śāstra*. Now, relying on the Mahāyāna school, manifestation is subsumed under the two bases of visible matter and sound; non-manifestation is provisionally established upon the seeds of volition that can give rise to action, and non-manifest matter is subsumed under the basis of mental objects. In the Sarvāstivāda school, one must complete all five precepts; in the Sautrāntika and Mahāyāna, one may take one part, two parts, up to all five. In the Sarvāstivāda school, they are subsumed only under the human realm; in the Mahāyāna and Sautrāntika, they extend to ghosts and others (to be investigated).