大方廣佛華嚴經疏 35.10

35.10

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.