菩薩戒本疏 1.13

1.13

次體相者，體謂戒之自性，即表、無表三業為體，不同聲聞唯制七支。三業、十支戒各有表、無表，廣辨業相，當詳論。相者，戒之種類，謂十重、四十八輕。餘教出沒，如理應尋。過事重者，制為重戒，反上為輕。問：此經中既說十重，何故《善生》唯辨前六，《菩薩地》中唯說後四？答：此經中通就七眾共所持故，具說十重。《善生》別約在家二眾，故唯前六判為重戒。酤酒、說過，於在家眾罪偏重故，故性重上增二為六。後四於俗過微輕故，於在家眾不制為重。准此，後四於出家眾其過遍重，五、六於道其過還輕，是故《地持》遍說後四。又十中，前四大、小俱重，第五、第六道、俗俱重。後之四事，唯菩薩重，於聲聞中不制重故；唯出家重，於在家或不說重故。有二不共義，故《地論》遍說。又可佛鑒物機，教非一途，當隨器學，不當須會。方等二十四戒，當更勘之，體相粗爾。

Next is the essence and characteristics [of the precepts]. As for the essence, the essence refers to the intrinsic nature of the precepts, namely having the manifest and unmanifest three karmas as their essence, unlike the śrāvakas who regulate only the seven limbs. The three karmas and the precepts of the ten limbs each have manifest and unmanifest [aspects]; for an extensive discernment of karmic characteristics, one should consult the treatises in detail. As for the characteristics, they refer to the classes of precepts, namely the ten parājikas and the forty-eight duṣkṛtas. Their appearance or absence in other teachings should be investigated according to principle. Where the transgressions are grave, they are instituted as major precepts; the reverse of the above are minor. Question: Since ten parājikas are explained in this sūtra, why does the Sujāta[-sūtra] differentiate only the first six, while the Bodhisattvabhūmi explains only the last four? Answer: Because this sūtra generally treats what is held in common by the seven assemblies, it fully explains the ten parājikas. The Sujāta specifically concerns the two lay assemblies; hence, only the first six are determined to be major precepts. Because selling liquor and speaking of faults are particularly grave offenses for the lay assembly, two are added to the intrinsically grave [offenses] to make six. Because the last four are rather light transgressions for the laity, they are not instituted as major for the lay assembly. According to this, the last four are uniformly grave transgressions for the monastic assembly, while the fifth and sixth are conversely light transgressions for the monastics; therefore, the Bodhisattvabhūmi uniformly explains the last four. Furthermore, among the ten, the first four are grave for both Mahāyāna and Hīnayāna, and the fifth and sixth are grave for both monastics and laity. The latter four matters are grave only for bodhisattvas, since they are not instituted as grave among śrāvakas; and they are grave only for monastics, since they may not be stated as grave for the laity. Because they possess these two non-common senses, the Bodhisattvabhūmi uniformly explains [them]. Alternatively, the Buddha discerns the capacities of beings, and the teachings are not of one single track; one should train according to one's capacity, and they need not be reconciled. The twenty-four precepts of the Vaipulya should be further investigated. The essence and characteristics are roughly thus.