梵網經菩薩戒本疏 3.37

3.37

Tenth, in explaining the text, the three divisions are the same as before. In the first, it first adduces the fault, second establishes the actual prohibition, and third explains the intention. In the first, there are two parts: first, it adduces the status of the offense, which means that doing it oneself and instructing others to do it both constitute an offense. Second, it distinguishes the method of committing the offense, which also has four types and four explanations: 1. In terms of status, doing it oneself is the cause, instructing others is the condition, and skillfully explaining its method while acting together is the action (karma). 2. In terms of capacity, setting out yeast, rice, and so forth is the cause; keeping vats, utensils, and so forth is the condition; blending them together is the method; and selling [liquor] constantly is the action. 3. In terms of what is done, selling the aforementioned causes and conditions to another is the cause; having to go and sell it oneself to another is the condition; showing the other person the method is the method; and causing the other person to complete it is the action. 4. In terms of implements, seeking profit and liquor is the cause; another's seeking [liquor] is the condition; the price and measuring it out are the method; and giving and receiving complete the action. Second, from "any liquor" downward establishes the actual prohibition. According to the Dazhidulun, scroll 15, there are three types of liquor: 1. grain liquor; 2. fruit liquor; 3. liquor made from medicinal herbs, trees, and so forth. Whether dry or wet, clear or turbid, one must not sell it, down to a single hair-tip, which is why it says "no liquor of any kind may be sold." Third, from "this liquor" downward explains the intention, meaning that because liquor is the root of all faults and perils, able to produce all heavy evils and able to cause the transgression of all prohibitive precepts, none of which do not arise from liquor, it says "giving rise to offenses." "Conditions" refers to the thirty-six disadvantages, as spoken of in the Dazhidulun, scroll 13. Second, in clarifying the conduct that should be practiced from "yet a bodhisattva" downward, "should give rise to the clear, penetrating wisdom of sentient beings" means that it is the nature of all bodhisattvas that they should cause all sentient beings to clearly understand the differentiations of cause and effect in conventional truth, thereby penetrating the equality and single flavor of ultimate truth, so that superior wisdom completes practice, severs delusion, and attains the fruit. How could they instead offer a medicine of stupor and madness, causing grave topsy-turviness? It is an extreme violation of principle, and is therefore adjudicated as major. The text can be understood.