俱舍論疏 14.228

14.228

論「又經說是至皆是性罪故」，通第四證。五戒唯此一戒言放逸處，餘四不言放逸處者，是性罪故。《正理》云「何緣此皆性罪？乃至如為除病，知量服毒能令無損，豈是罪耶？故非飲酒皆惡行攝。若為憍逸、或為歡娛、或知醉亂而貪故飲，此等皆託染污心生，約此經中說身惡行，應知此是性罪所攝。」准此論文，若染心飲酒是性罪。又准此，染心斷草等亦是性罪，不染心方是遮罪。

The treatise says: "Furthermore, the sūtra states that it is [...] because all are natural offenses." This resolves the fourth proof. Among the five precepts, only this single precept mentions 'basis of heedlessness' (pramādasthāna); the other four do not mention 'basis of heedlessness' because they are natural offenses. The *Nyāyānusāra* says: "For what reason are these all natural offenses? [...] Just as, for the sake of dispelling illness, taking poison knowing the proper measure can cause no harm, how could it be an offense? Therefore, not all drinking of alcohol is subsumed under misconduct. If it is for arrogance, or for revelry, or knowing that it causes intoxication and confusion yet drinking it out of greed, these all arise relying on a defiled mind; regarding this, the sūtras state it is bodily misconduct, and one should know that this is subsumed under natural offenses." Following this text of the treatise, if one drinks alcohol with a defiled mind, it is a natural offense. Furthermore, following this, cutting grass with a defiled mind is also a natural offense; only when done with an undefiled mind is it a prohibitory offense.