梵網經菩薩戒本疏 1.30

1.30

第三、明犯具者，所謂三業。此十戒中，初三及酒，皆依身犯。故《智論》十三云：酒及前三，俱是身戒。今此中有四義釋：一、約自他，初三成自害，後一成他害，以得酒已，方作大罪。二、約依正，有三句：一、盜即依報；二、殺、婬望正報；三、酒通依正，以為飲酤，不為貯畜，亦得正報收。三、約違順，亦三句：一、殺、盜望違情，婬犯順迷情，酤酒通違順，以恣迷情故順，取其直故違。四、約因果，初二損財斷命，苦果中極，故俱成重；後婬、酒順迷，種苦因極，故亦成重。是故古德云：「婬為生死本，酒為過患源。」律中此二，不立境想，義存此也。又妄、說、毀、謗，此四是語業犯，即是語四失也：一、妄語；二、離間語，以說過令離故；三、綺語，以讚毀無義故；四、惡口，以惡言謗黷故。又釋：初一違境失，次二違教失，謂一餘處傳非，二現前毀讚。後一違理失，並可知。又慳、嗔二戒是意業犯，此中何故瞋依本名，貪就慳性說？謂瞋障慈悲，乖礙行重，貪或容有順悲愍故，是故約慳違慈濟說。若細論十戒，一一皆有三業成犯，以互相導故。如下釋文處說，亦伏三業，名為調伏也。

Third, clarifying the instruments of transgression: these are the so-called three karmas. Among these ten precepts, the first three and alcohol are all transgressed relying on the body. Therefore, the Dazhidulun, scroll thirteen, states: alcohol and the preceding three are all bodily precepts. Now, here there are four meanings explained: First, in terms of self and other: the first three constitute harm to oneself, while the latter one constitutes harm to others, because only after obtaining alcohol does one commit great offenses. Second, in terms of dependent and primary [retribution], there are three propositions: 1. Stealing pertains to dependent retribution; 2. Killing and sexual misconduct look to primary retribution; 3. Alcohol applies to both dependent and primary, because drinking and selling are not merely storing, so they are also subsumed under primary retribution. Third, in terms of contrariety and conformity, there are also three propositions: 1. Killing and stealing look to what is contrary to emotional desire; committing sexual misconduct conforms to deluded emotion; selling alcohol applies to both contrariety and conformity, because indulging deluded emotion is conformity, while taking its price is contrariety. Fourth, in terms of cause and fruit: the first two damage wealth and sever life, which is the extreme among suffering fruits, so both constitute major [offenses]; the latter two, sexual misconduct and alcohol, conform to delusion, planting suffering causes to the extreme, so they also constitute major [offenses]. Therefore the ancients said: "Sexual desire is the root of saṃsāra; alcohol is the source of faults and calamities." In the Vinaya, for these two, perception of the object is not established; the meaning lies in this. Furthermore, lying, speaking [of faults], defaming, and disparaging—these four are transgressions of verbal karma; that is, the four faults of speech: 1. False speech; 2. Divisive speech, because speaking of faults causes separation; 3. Frivolous speech, because praising and defaming are devoid of meaning; 4. Harsh speech, because one disparages and defiles with malicious words. Another explanation: the first one is the fault of going against the object; the next two are faults of going against the teaching, meaning one relays faults elsewhere, and the other defames or praises to one's face. The last one is the fault of going against principle, all of which can be known. Furthermore, the two precepts of stinginess and anger are transgressions of mental karma. Here, why does anger rely on its original name, while greed is spoken of in terms of the nature of stinginess? This is because anger obstructs loving-kindness and compassion, its obstruction to practice being severe; greed may perhaps allow conformity with pity and compassion; therefore, it is spoken of in terms of stinginess going against compassionate aid. If analyzed subtly, all ten precepts have the three karmas constituting a transgression, because they guide one another, as will be explained below in the commentary on the text; also, subduing the three karmas is called "subduing."