金光明經文句 1.28

1.28

復次男女身會名事淫，不會名事不淫。法門解者，若心染法是名為淫，不染法名為不淫。不淫之戒種種不同，若關禁七支如猴著鎖，擎一油鉢過諸大眾，割捨觸樂求於未來淨潔五欲，如市易法以銅錢博金錢，此乃增長欲事，非不欲也。若為生天故持戒，如羝羊相觸，將前而更却。帝釋共八十億那由他天女縱逸嬉戲，看東忘西欲猶不足，化為老脩羅納舍脂，使諸天亡身失首，又見仙人入定污弄其女，仙從定起，釋羞自化為羝羊，仙人呪之，千根著身無能却者，後來懺謝變為千眼，是亦增欲，非不欲也。若斷欲界麁弊之欲，染著色無色界禪定之樂，如氷魚蟄蟲墮長壽天，是為一難。貪著禪味名為大縛，是染欲法，非不欲也。若憎惡生死如怨如蛇，愛翫涅槃如親如寶，棄之直去涉路不迴，諸有色聲不能染屈，如八方風不能動須彌。若聞菩薩勝妙功德，甄迦羅琴聲，迦葉起舞不能自持；隨嵐風至，破須彌如腐草，是染欲法，非不染也。若菩薩惡生死如糞穢、惡涅槃如怨鳥，捨於二邊志存中道，起順道法愛生，名頂墮，是菩薩旃陀羅。既無方便，此慧被縛，不能勝怨，己所修治為無慧利，是染欲法，非不欲也。圓人觀一心三諦，即空即假即中。即空何所染？即假何所淨？即中何所邊？即空即假，何所中？即空故無我人十六知見依正等愛，即假故無空無相願等愛，即中故無佛菩提轉法輪度眾生等愛，三諦清淨名畢竟淨，是淨亦淨。經言「唯佛一人具淨戒，餘人皆名污戒者。」圓人行於佛法，即究竟持不淫戒也。圓人又有染愛法門，如和須蜜多女，人見人、女天見天女，見者得見諸佛三昧，執手者得到佛剎三昧，歍者極愛三昧，抱者冥如三昧，各各皆得法門。亦如魔界行不污戒菩薩，變為無量身，共無量天女從事，皆令發菩提心。如維摩詰，若入後宮，後宮中尊，化正宮女。先以欲鉤牽，後令入佛道，斯乃非欲之欲，以欲止欲，如以屑出屑、將聲止聲。前諸行淺塞，非是通途。圓戒宏遠徑異會同，是名究竟持不淫戒也。

Furthermore, the bodily union of male and female is called phenomenal sexual misconduct; non-union is called phenomenal non-misconduct. Explained as a Dharma gateway: if the mind is tainted by dharmas, this is called sexual misconduct; if it is not tainted by dharmas, it is called non-misconduct. The precepts of non-misconduct are of various different kinds. If one bars and restrains the seven modes of action like a monkey put in chains, or holding a bowl of oil while passing through a great crowd, casting aside tactile pleasure to seek pure five desires in the future, it is like the ways of market trade, bartering copper coins for gold coins. This actually increases desire; it is not freedom from desire. If one keeps precepts for the sake of being born in heaven, it is like ram-fighting: about to charge forward, they first draw back. Śakra indulged in wanton play with eighty billion nayutas of heavenly maidens; looking east, he forgot west, yet his desire was still insatiable. Transforming into an old asura, he wed Śacī, causing the gods to lose their lives and heads. Again, seeing an immortal enter samādhi, he defiled and toyed with his daughter; when the immortal emerged from samādhi, Śakra was ashamed and transformed himself into a ram. The immortal cursed him so that a thousand female organs affixed to his body, which no one could remove; later, when he repented and apologised, they turned into a thousand eyes. This also increases desire; it is not freedom from desire. If one severs the coarse, defiled desires of the desire realm and attaches to the joy of dhyāna in the form and formless realms, like a frozen fish or a hibernating insect falling into the heaven of long life, this is one of the difficulties. Greedily attaching to the taste of dhyāna is called the great bondage; this is taint by dharmas of desire, not freedom from desire. If one hates birth-and-death like an enemy or a snake, and cherishes nirvāṇa like a relative or a jewel, abandoning [samsāra] and going straight ahead, traversing the path without turning back, unaffected and unsubdued by all forms and sounds, like the winds from the eight directions unable to move Mount Sumeru; yet upon hearing the supreme, wondrous merits of a bodhisattva or the music of a kinnara lute, Kāśyapa danced, unable to restrain himself; when the vairambha wind arrives, it shatters Mount Sumeru like rotten grass: this is taint by dharmas of desire, not untaintedness. If a bodhisattva loathes birth-and-death like excrement and loathes nirvāṇa like a bird of enmity, relinquishing the two extremes and setting his aspiration on the Middle Way, yet generates attachment to dharmas conforming to the path, this is called falling from the peak; he is a bodhisattva caṇḍāla. Lacking skillful means, this wisdom is bound, unable to vanquish enemies, and what he cultivates brings no benefit of wisdom: this is taint by dharmas of desire, not freedom from desire. The person of the perfect teaching contemplates the three truths in a single mind: identical with emptiness, identical with the provisional, identical with the middle. Being identical with emptiness, what could be defiled? Being identical with the provisional, what could be pure? Being identical with the middle, what could be an extreme? Being identical with both emptiness and the provisional, what could be the middle? Because of identity with emptiness, there is no attachment to the self, person, the sixteen views, or the primary and dependent fruitions. Because of identity with the provisional, there is no attachment to emptiness, signlessness, or wishlessness. Because of identity with the middle, there is no attachment to the Buddha, bodhi, turning the wheel of Dharma, or saving sentient beings. The three truths being pure is called ultimate purity; this purity is also pure. A sūtra says: 'Only the Buddha alone possesses the pure precepts; all other people are called those of defiled precepts.' When the person of the perfect teaching practices the Buddha Dharma, that is the ultimate observance of the precept of non-misconduct. The person of the perfect teaching also has the Dharma gateway of tainted love: like the woman Vasumitrā, when men saw her, she was a human woman, and when devas saw her, she was a deva maiden; those who saw her attained the samādhi of seeing all Buddhas; those who held her hand attained the samādhi of reaching Buddha realms; those who kissed her attained the samādhi of ultimate love; those who embraced her attained the samādhi of merging as one; each attained a Dharma gateway. It is also like the bodhisattva who, practicing the undefiled precepts in the realm of Māra, transformed into immeasurable bodies and engaged with immeasurable heavenly maidens, causing them all to generate the mind of bodhi. It is like Vimalakīrti: if he entered the inner palace, he was the most revered in the inner palace, transforming the court ladies correctly. First enticing them with the hook of desire, he later led them to enter the Buddha path. This is indeed desire that is non-desire, using desire to stop desire—like using a splinter to remove a splinter, or using sound to stop sound. The preceding practices were shallow and obstructed, not a universal path; the perfect precepts are magnificent and far-reaching, traversing different paths to arrive at the same destination. This is called the ultimate observance of the precept of non-misconduct.