梵網經菩薩戒本疏 5.110

5.110

第八、釋文者，此中有四：一、自行非，二、教他作，三、無對治，四、結罪名。初中有五：一、明所為，謂自為者簡他也。以為眾生非正犯，飲食資身等，錢為受用等，財為貯畜等，此為利養總結多類。美名善譽，謂利養內資美名外振，凡愚所貪殞命難捨，害善本猶色繩等。二、明所親近，謂有四位：一、國王，二、王子，三、大臣，謂知軍國等，四、有官，謂餘官位，皆有威勢故也。若親附彼威失自正行，是故大小乘經並皆慇懃，不許行人而親近之。三、明所恃威，謂恃託彼威高舉其心陵蔑他等，故云「恃作形勢」也。四、正成逼惱，亦有四種：一、逼惱乞索，二、打拍令苦，三、非分牽挽，四、橫取錢物，皆是侵惱眾生令其厭背，自負深愆失他善品。五、廣求所求。此有三種：一、是利皆求，名一切求；二、惱他取物，名為惡求；三、求無厭足，名曰多求。二、教他求者，非直自行乖失，亦乃教他同犯。二利俱乖，為失至甚也。三、無對治者，謂慈心益物，孝心益生，俱翻前失。然無此治，故云「都無慈心」等也。四、犯輕罪者，結示罪名也。

Eighth, regarding the explanation of the text, here there are four parts: 1. Doing the wrongdoing oneself; 2. Instructing others to do it; 3. Absence of counteracting remedies; 4. Adjudication of the offense's name. In the first part, there are five: First, clarifying what it is for: 'for oneself' excludes others. Because doing it for sentient beings is not the principal offense. 'Food and drink to sustain the body,' and so forth; 'money for enjoyment,' and so forth; 'wealth for hoarding,' and so forth—these are summarized under material gain as many kinds. 'Splendid name and fine reputation' means material gains provide inner support while a splendid name resonates outwardly; what the ordinary and foolish covet, they would rather lose their lives than renounce, harming the roots of goodness just as form is like a snare. Second, clarifying whom one associates closely with: there are four positions: 1. Kings; 2. Princes; 3. Ministers of state, meaning those who govern the military and the state; 4. Officials, meaning other official ranks—because all possess authority. If one closely attaches oneself to their authority, one loses one's own proper practice; therefore, both Mahāyāna and Hīnayāna sūtras earnestly forbid practitioners from closely associating with them. Third, clarifying the authority relied upon: relying on their authority, one elevates one's mind and insults others, hence it says 'relying on them to create influence.' Fourth, directly inflicting coercion and torment; there are also four kinds: 1. Coercively soliciting; 2. Beating and causing pain; 3. Improperly dragging away; 4. Seizing money and goods arbitrarily. All of these encroach upon and torment sentient beings, causing them to harbor aversion and alienation; one burdens oneself with grave faults and causes others to lose wholesome qualities. Fifth, extensively seeking what is sought: here there are three kinds: 1. Seeking any profit whatsoever, called 'seeking everything'; 2. Seizing goods by tormenting others, called 'evil seeking'; 3. Seeking insatiably, called 'abundant seeking.' Second, 'instructing others to seek': not only is one's own practice aberrant and faulty, but one also instructs others to violate it together. Both self-benefit and benefiting others are perverted, which is an extremely grave fault. Third, the absence of counteracting remedies: a mind of compassion benefits things, and a mind of filial piety benefits living beings, both of which reverse the previous faults. Yet lacking these remedies, it says 'having no compassionate mind at all,' and so forth. Fourth, committing a minor offense: concluding by indicating the name of the offense.