仁王護國般若波羅蜜多經疏 1.116

1.116

解曰：舊經據人分為二眾。此皆近事，經合為一。言無量者，標眾廣也。優婆塞眾優婆夷眾者，彰其類也。此順古譯，言說訛略也。慈恩三藏所譯諸經皆云鄔婆索迦、鄔波斯迦。鄔婆云近，迦云事也。索是男聲，斯是女聲，以男女聲辨其類別。《順正理論》三十七云「依何義說鄔波索迦？彼先歸依佛法僧寶，親近承事所尊重師，護尸羅故。或能習近如理所為，壞惡業故。或能近事，佛為師故。分同諸佛得淨尸羅，善意樂故。」淨尸羅者，在家五戒：三護身業，一護語業，後一通護身語三業。前四性戒，後一遮戒，俱表無表以為自體。有宗表業謂身語二，無表從表，無見無對法處色故。《成實》表業身語為體，無表即彼不相應行，非色心故。大乘表業謂即是思，無表則依勝思種上假立，非實法處攝故。由具戒德，堪可親近承事比丘及比丘尼，是故名為近事男女。故《婆沙》云「親近承事，諸善士故。」皆見聖諦者，讚聖德也，明在家皆證諦也。見體即是無漏淨慧，聖諦即是苦等四諦。從世第一善根無間即緣欲界苦聖諦境生無漏法，名苦法智忍。如是乃至第十五念，道類智忍皆名見諦。此所斷者，如《佛地論》第一云「已斷見道一百一十二種煩惱，即名初果。」其實無學亦皆見諦，今依初見立見諦名。

The commentary explains: The older sūtra divided them into two assemblies based on persons. Since these are all lay devotees (upāsaka/upāsikā), this sūtra combines them into one. 'Immeasurable' marks the vastness of the assembly. 'Assemblies of upāsakas and assemblies of upāsikās' shows their categories. This follows the old translation, which is corrupt and abbreviated in expression. The sūtras translated by the Tripiṭaka Master of Ci'en all say upāsaka and upāsikā. Upā- means 'approaching' and -saka means 'serving'. Sa is masculine and sikā is feminine, distinguishing their categories by masculine and feminine inflections. The Nyāyānusāra, fascicle thirty-seven, states: 'On what basis of meaning is upāsaka stated? They have previously taken refuge in the Jewels of the Buddha, Dharma, and Saṅgha, draw near to and serve the teachers they venerate, and protect the śīla. Or it is because they are able to habituate themselves to drawing near to actions that accord with principle and destroy bad karma. Or it is because they are able to draw near and serve, having the Buddha as their teacher. It is because, partly in common with the buddhas, they attain pure śīla with a wholesome intention.' 'Pure śīla' refers to the five lay precepts: three protect bodily karma, one protects vocal karma, and the last generally protects the three karmas of body and speech. The first four are innate precepts, while the last one is a prohibitive precept; both manifest and non-manifest [karma] constitute their substance. The Sarvāstivāda school holds that manifest karma refers to the two of body and speech, and non-manifest derives from manifest, being form included in the dharmāyatana that is invisible and non-resistant. The Satyasiddhi holds that manifest karma has body and speech as its substance, and non-manifest is those conditioned factors not associated with the mind, being neither form nor mind. The Mahāyāna holds that manifest karma is volition itself, whereas non-manifest is nominally designated on the basis of seeds of superior volition, not being subsumed under real dharmāyatanas. Because they possess the virtue of the precepts, they are worthy of drawing near to and serving monks and nuns; therefore they are called laymen and laywomen who draw near and serve. Thus the Vibhāṣā states: 'Because they draw near to and serve all virtuous persons.' 'All of whom had seen the noble truths' praises their noble virtue, clarifying that the laypersons all realized the truths. The substance of seeing is itself undefiled, pure wisdom; the noble truths are the four truths of suffering and so forth. Uninterruptedly from the supreme mundane wholesome roots, one takes the sphere of the noble truth of suffering in the desire realm as object and produces undefiled phenomena, which is called the kṣānti of the Dharma cognition of suffering. In this manner, up to the fifteenth thought-moment, the kṣānti of the subsequent cognition of the path—these are all called 'seeing the truths'. Regarding what is severed here, as the Buddhabhūmi-sūtra-śāstra, fascicle one, states: 'Having severed the one hundred and twelve kinds of afflictions of the path of seeing, one is named the first fruit.' In reality, the arhats (aśaikṣas) have also all seen the truths, but here the name 'seeing the truths' is established on the basis of initial seeing.