梵網經菩薩戒本疏 1.29

1.29

二明犯因者，謂犯此十重皆因三毒。於中二：初約麁相，二就細辨。初中此十戒內殺毀及嗔，此三因嗔犯，是故制此為防嗔。此中約動三業以分三，謂身、語、意，如次應知。又內外分二，謂初二約外，後一約內。外中色聲分異，又盜、婬、慳，此三因貪犯，但初二麁現，後一細故。又約財色分二，謂盜、慳俱望財。但自他分異，謂盜望他財，慳望自物。又盜望未得，慳望已得。何以約財分二，約色不分耶？以財許如法畜，望已得未得分為二，色無通畜義，故唯一禁斷。又有財盜及施，故得分為二，色無施與義，故更不開二。又妄、酒及謗，此三因癡犯，於中酒但為癡因，妄、謗為癡果。果中妄由邪見，望己身不聖而言聖，謗由邪見，望他三寶實聖云非聖，故分二也。癡果已顯彰，約境可分二，癡因用猶隱，約事唯立一。又說過通三毒可知，此則為調伏三毒立茲十戒。二、約細辨者，此十戒中一一皆通有三毒犯，第九瞋中有時由彼貪癡引故亦得有三，是故各調三毒通名毘尼，此云調伏。

Second, clarifying the causes of transgression: this means that transgressing these ten major [precepts] is in all cases caused by the three poisons. Herein there are two [aspects]: first, in terms of coarse characteristics; second, distinguished according to subtle ones. In the first: among these ten precepts, killing, defaming, and anger—these three are transgressed because of hatred; therefore, these are established to prevent hatred. Here, they are divided into three in terms of activating the three karmas, namely body, speech, and mind, as should be known in order. Furthermore, they are divided into two, internal and external: the first two pertain to the external, and the latter one pertains to the internal. In the external, form and sound are distinguished. Furthermore, stealing, sexual misconduct, and stinginess—these three are transgressed because of greed, but the first two are coarsely manifested, while the latter one is subtle. Furthermore, in terms of wealth and physical forms, they are divided into two: stealing and stinginess both look to wealth. But self and other are distinguished: stealing looks to another's wealth, while stinginess looks to one's own possessions. Furthermore, stealing looks to what has not yet been obtained, while stinginess looks to what has already been obtained. Why are they divided into two in terms of wealth, but not divided in terms of physical forms? Because wealth is permitted to be stored in accord with the Dharma, looking to what has already been obtained and what has not yet been obtained it is divided into two; physical forms have no meaning of permissible possession, hence there is only a single prohibition. Furthermore, with wealth there is stealing and giving, so it may be divided into two; physical forms have no meaning of giving away, so they are not further split into two. Furthermore, lying, alcohol, and disparaging [the Three Jewels]—these three are transgressed because of delusion. Herein, alcohol is only a cause of delusion, while lying and disparaging are fruits of delusion. Among the fruits: lying arises from wrong view, where looking to one's own person who is not noble, one says one is noble; disparaging arises from wrong view, where looking to others, the Three Jewels, who are truly noble, one says they are not noble; hence they are divided into two. The fruits of delusion are already manifested and conspicuous, so in terms of object they can be divided into two; the function of the cause of delusion is still hidden, so in terms of the matter, only one is established. Furthermore, speaking of faults applies to all three poisons, as can be known. Thus, to subdue the three poisons, these ten precepts are established. Second, distinguished according to subtle ones: within these ten precepts, each and every one generally admits of transgression through all three poisons; in the ninth, anger, sometimes because it is induced by greed and delusion, it also possesses all three. Therefore, each subduing the three poisons is generally named vinaya, which here translates as "subduing."