瑜伽論記 18.535

18.535

下明於十處思求所犯。一者、由別解脫法故者，於一卷戒本思求犯處；二、於廣律五犯聚中思求犯相；三、由六種差別成重相故，等者如前卷釋；四、由無羞恥者除波羅闍已迦所餘有殘相者，波羅闍已迦此云他勝，僧迦婆尸沙此云眾餘，雖犯此戒猶有眾僧餘分，不同犯重罪全無眾分，波逸底迦此云為墮，尸叉迦羅尼此名應學，今此文中除初四重十三已後總名有殘相，雖犯此戒仍有僧眾餘殘之相；五、由初業者初犯四重，非初業者後犯；六、由逼惱出離者，如由病逼慳不受食食及立大小便等，亦名無犯即名出離；七、由障難出離者有遇命難，七過人樹開許不犯，即名出離等，此二出離下文當說；八、由白於佛；九、白已集眾以佛制戒必在於眾；十、由僧眾集已先制後開，令得究竟無惱害故。

Below, it clarifies seeking out offenses in the ten bases: (1) 'Because of the Prātimokṣa rules' means seeking out the places of offense in the single fascicle of the precept code; (2) seeking out the characteristics of offenses within the five classes of offenses in the extensive Vinaya; (3) 'due to the six distinctions constituting the characteristics of gravity, etc.', as explained in the previous fascicle; (4) 'due to lack of shame, excluding pārājika, the remaining ones having residual characteristics': *pārājika* is translated here as 'defeat by another' (*parājaya*); *saṅghāvaśeṣa* is translated here as 'Saṅgha remainder'—although one violates this precept, there is still a residual share within the Saṅgha, unlike the grave offenses where there is no share in the Saṅgha at all; *pāyattika* is translated here as 'falling'; *śikṣākaraṇīya* is translated here as 'should be trained in'—now in this text, excluding the initial four grave offenses, from the thirteen onwards they are collectively termed 'having residual characteristics', for although one commits these precepts, there still remains a residual characteristic within the Saṅgha; (5) 'due to beginners': beginners commit the four grave offenses first, non-beginners commit them later; (6) 'due to release from affliction': as when, afflicted by illness, out of stinginess one eats food that was not received, or urinates or defecates while standing, etc., which is also termed non-offense, that is, called release; (7) 'due to release from obstacles and perils': when encountering a threat to life, ascending a tree higher than seven men is permitted as non-offense, which is called release, etc.; these two releases will be explained in the text below; (8) 'due to informing the Buddha'; (9) having informed, assembling the Saṅgha, because the Buddha's establishment of precepts must be before the Saṅgha; (10) once the Saṅgha has assembled, first prohibiting and later granting permission, so that it achieves finality without causing distress or harm.