[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 35.10 # 大方廣佛華嚴經疏 35.10 大方廣佛華嚴經疏 35.10 - **Language:** Classical Chinese ### [35.10](https://indike.org/pramana/in.bauddha.taisho.1735.35.10) 第三離邪婬。乖禮曰邪，染愛曰婬。別中亦三：一因離，謂自妻知足。此亦二意：一內心知足，離於起因；二自足妻色，離受畜因。故晉譯、論經皆云自足妻色。足妻乃由寄報輪王，相同世間故得示有。知足約心，亦不妨梵行。二對治離，謂不求他妻，現在梵行淨故。不求未來妻色，他人之妻蓋不在言。三「於他妻」下明果行離，亦有麁細，細約起心、麁約從事。而文分二：初舉邪境、後「尚不」下以細況麁。初中，邪境有三：一不正、二非時、三非處。非處一種，在後況中。初不正中，他守護女此為總句。護有二種：一不共護，謂他妻妾，唯夫護故。二者共護，謂親族媒定，親謂父母、族即宗族，謂二親亡歿六親所護，夫亡子等所護，媒定謂已受禮聘。二非時者，即為法所護。然法有二：一王法、二佛法。佛法謂修梵行時，此復有二：一分，謂八戒；二全，謂具足等。然此非時，準《智論》十五及諸論中廣有其相，今之所列意在不起染心，故於自妻不委其事。二以細況麁中，有二重況：一以染心況於正道從事、二以染心及正道以況非道。非道即前非處，亦應以人況於餘類，以後後麁鄙於前前故。以其婬境無想疑，故論主於此不約具緣。經文不言作他女想，約邪婬說，亦有想疑，為顯此中自妻正境亦定無犯，故不說也。 > Third, abstaining from sexual misconduct. Deviating from propriety is termed perverse (xie); defiled passion is termed misconduct (yin). Under the particulars, there are likewise three: first, abandoning the cause—meaning being content with one's own wife. This also has two senses: first, inner contentment, abandoning the arising cause; second, being satisfied with the beauty of one's own wife, abandoning the cause of receiving and accumulating. Thus both the Jin translation and the Śāstra Sūtra say "satisfied with the beauty of one's own wife." Being satisfied with one's wife is because, in temporary retribution as a wheel-turning king, one's outward marks are the same as the worldly, and so one is permitted to show this possession. Contentment pertains to the mind, and also does not impede pure conduct (brahmacarya). Second, abandoning through the antidote—meaning not seeking another's wife, because one's present pure conduct is pure. Not seeking future beauty in a wife, another's wife goes without saying. Third, under "toward another's wife," explaining abandonment in fruition and act, there are also coarse and subtle: subtle pertains to the arising of the thought, and coarse pertains to engaging in the act. The text is divided into two: first, citing perverse objects; second, from "does not even" onward, using the subtle to illustrate the coarse. In the first, perverse objects are of three kinds: first, improper; second, inappropriate time; third, inappropriate place. The one kind, inappropriate place, is in the subsequent illustration. In the first, improper, "women protected by another" is the general phrase. Protection is of two kinds: first, exclusive protection—meaning another's wives and concubines, protected only by the husband. Second, shared protection—meaning relatives and matchmakers' betrothals; relatives means parents, and clan means the lineage; meaning when both parents have died, they are protected by the six relations, and when the husband has died, protected by sons and the like; matchmakers' betrothals means having already received formal gifts. Second, inappropriate time means protected by dharma. Yet dharma is of two kinds: first, the king's law; second, the Buddha-Dharma. Buddha-Dharma means at the time of cultivating pure conduct (brahmacarya); this again has two: first, partial, meaning the eight precepts; second, complete, meaning the fully ordained precepts and so forth. Yet regarding this inappropriate time, according to the fifteenth fascicle of the Dazhidulun and various treatises, its characteristics are broadly treated; the intent of what is listed here lies in not giving rise to a defiled mind, and therefore the details regarding one's own wife are not elaborated. Second, in using the subtle to illustrate the coarse, there are two tiers of illustration: first, using the defiled mind to illustrate engaging in the act along the proper path; second, using the defiled mind and the proper path to illustrate the improper path. The improper path is the aforementioned inappropriate place; one should also use humans to illustrate other categories, because what comes later is coarser and viler than what comes before. Because there is no mistaken conception or doubt regarding the object of sexual misconduct, the Śāstra Master does not frame this in terms of complete conditions. The sūtra text does not speak of forming the conception of another woman; when spoken in terms of sexual misconduct, there are also conception and doubt, but to reveal that even toward the proper object of one's own wife there is definitely no violation, it is not spoken of. > — English (machine translation) (machine translation) - [Previous: 35.9](https://indike.org/pramana/in.bauddha.taisho.1735.35.9) - [Next: 35.11](https://indike.org/pramana/in.bauddha.taisho.1735.35.11) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.1735.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.35.10) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.59.75) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.35.10](https://indike.org/pramana/in.bauddha.taisho.1735.35.10) · Pramāṇa