大般涅槃經疏 28.27

28.27

「我於經中」下，第十七明犯重失不失。《四卷毘曇》有犯重捨即是失。故《毘曇》云「調御戒律儀有五時捨：一邪見增、二法滅盡、三命根斷、四犯重禁、五罷道時。」若《雜心毘曇》更增損之，但是薉戒，除法滅盡及犯重禁，並言不捨。二根生時不入僧數，又非尼攝。餘部多言不失。文為二：初執定失、次執不失。到道即真無漏，示道即相似無漏，受道即持戒，污道即犯戒。

From "In the sūtras, I" below, the seventeenth clarifies whether one loses or does not lose [the precepts] upon committing a grave offense. In the *Four-Fascicle Abhidharma*, committing a grave offense relinquishes them, which is losing them. Therefore the *Abhidharma* says: "The restraint of the disciplinary code is relinquished at five times: first, when wrong view increases; second, when the Dharma is extinguished; third, when the life faculty is severed; fourth, when a grave prohibition is violated; fifth, at the time of quitting the path." In the *Saṃyuktābhidharmahṛdaya*, this is further increased or decreased: but for the impure precepts, except for the extinction of the Dharma and the violation of a grave prohibition, it states for all others that they are not relinquished. When the two faculties arise, one does not enter the monastic community's count, nor is one subsumed under the nuns. The other schools mostly say that one does not lose them. The text has two parts: first clinging to definitely losing them, and next clinging to not losing them. "Arriving at the path" is the true uncontaminated path; "showing the path" is the semblance uncontaminated path; "receiving the path" is upholding the precepts; "defiling the path" is violating the precepts.