華嚴經探玄記 11.65

11.65

第三離邪婬中亦三：初因離者，自足妻色故。以初二三地相同世間故，寄同凡夫，故云足妻也。又釋：此地攝報寄作輪王，故有妻色。又釋：梵行有餘，故云自足也。二對治離者，現在梵行淨故，不求未來妻色，故云不求他妻。此經略無此句。三果行離中亦二：初微細約心，故云不生一念也。二麁重約身，身中邪有三種，釋有二門：一約麁、二就細。麁中，初不正有五：一他女；二他妻；三己親；四姓護，謂上族非下姓所配等；五標護，謂已許他，他已下信，為標誡所護。此竝如《地論》。《智論》第十五云「若女人，父母兄弟姊妹、夫主兒子、世間法王法守護，若犯者名邪婬。」二非時有三：一者《智論》名梵行護，有二：一出家、二一日戒，又自妻受八戒時；二有孕子時，婦人厭本所習，又為傷胎；三乳兒時婬，其乳竭故。皆是邪婬。三非處，謂非道，有二處，可知。二約細顯中，不正者，非己妻妾。菩薩不自受畜妻妾故，常不邪婬。二非時者，謂修戒時。菩薩無時不修戒故，究竟不婬。三非處者，是過麁鄙，永斷不為。若細辨邪正二婬，俱不可得。上三身業戒竟。

Third, in "abstaining from sexual misconduct" there are also three parts: First, regarding abandonment of the cause, it is because one is content with the beauty of one's own wife. Since the aspects of the first, second, and third bhūmis are identical with the mundane world, by being temporarily lodged as identical with ordinary beings, it is therefore said that he is content with his wife. Another explanation: on this bhūmi, in appropriating retribution, he is lodged as a wheel-turning king, and thus possesses the beauty of a wife. Another explanation: since his celibate conduct (brahmacarya) is not yet complete, it is therefore said that he is content with his own. Second, regarding abandonment through antidote, because his present celibate conduct is pure, he does not seek the beauty of a wife in the future; hence it is said that he does not seek another's wife. This sūtra omits this phrase. Third, in abandonment of the fruit-actions, there are also two parts: First, subtle, in terms of mental thoughts; hence it is said that he does not give rise to a single thought. Second, coarse and grave, in terms of the body. Within the body, misconduct is of three kinds, explained via two approaches: first, in terms of the coarse; second, in terms of the subtle. In the coarse, first, "improper" has five kinds: 1. another's maiden; 2. another's wife; 3. one's own relative; 4. protected by clan, meaning a superior clan that is not to be paired with a lower caste, and so forth; 5. protected by tokens, meaning already betrothed to another and tokens of betrothal have already been delivered, being protected by marked prohibitions. All these are as in the Daśabhūmika-śāstra. The fifteenth fascicle of the Dà zhìdù lùn states: "If a woman is protected by parents, brothers, sisters, husband, son, mundane law, or royal law, if one violates her, it is called sexual misconduct." Second, "untimely" has three kinds: 1. what the Dà zhìdù lùn calls 'protected by celibate conduct', which has two: renouncing the household, and the one-day precepts, as well as when one's own wife receives the eight precepts; 2. the time of pregnancy, when a woman is averse to habitual intimacy, and also because it harms the fetus; 3. engaging in sexual intimacy while nursing a child, because the milk dries up. These are all sexual misconduct. Third, "improper place", meaning improper passages, which has two places, as is known. In the second part, revealing through the subtle: "improper" means not one's own wife or concubine. Because a bodhisattva does not himself take or keep wives and concubines, he is constantly free from sexual misconduct. Second, "untimely" means the time of practicing the precepts. Because there is no time when a bodhisattva does not cultivate the precepts, he completely refrains from sexual intimacy. Third, "improper place" is excessively coarse and vulgar; he severs it forever and does not commit it. If one discerns both improper and proper sexual activity subtly, neither can be found. The above precepts on the three bodily actions are concluded.