資持示遮性義
Zichi on the Meaning of Precept-Nature and Covering-Nature
資持(上一上)云。毗尼所制。無出遮性。用此二門。求一律藏。十不善道。違理之業。體本是惡。三藏齊禁。然毗尼中。但制七支。更增篇聚。故通二教。壞生掘地等。本非不善。息世譏疑。制方成過。故局制教。然性戒元有。無論大聖制與不制。無非結業感報三塗。遮戒不爾。佛出方制。故經論中或名主客。或號新舊。或約違理違事分之。餘如戒疏。
The Commentary on the Vinaya (Zichi) says: What the Vinaya lays down is nothing more than the two categories of precepts—those prohibited by nature and those prohibited by regulation. Using these two categories, one can encompass the entire Vinaya collection.
The ten unwholesome paths are actions contrary to principle; their essence is inherently evil, and all three collections of scriptures prohibit them alike. However, within the Vinaya, only the seven categories of bodily and verbal offenses are specifically regulated, with additional categories of offenses grouped into sections. Thus it spans both teachings.
Destroying living plants, digging the earth, and the like are not inherently unwholesome; they are prohibited to prevent worldly criticism and suspicion, and only become offenses once the regulation is established. Therefore they are confined to the regulatory teaching.
Precepts prohibited by nature exist from the outset—regardless of whether the Great Sage established a rule or not, they invariably constitute karma that brings about retribution in the three lower realms. Precepts prohibited by regulation are not like this; they are established only after a Buddha appears. Hence in the sutras and treatises they are sometimes called "primary and secondary," sometimes "new and old," or sometimes distinguished as contrary to principle versus contrary to circumstance. The rest is as explained in the Commentary on the Precepts.
諸文原教門第一
The Original Teaching Section, Part One
律宗會元卷上
Collection of the Vinaya School, Volume One