大毘盧遮那成佛經疏 18.4

18.4

Next is the precept against impure conduct, which states that the bodhisattva maintains the precept against sexual misconduct. (Herein, where it speaks of grave offenses, they are all stated with the intention of maintaining non-offense; since they do not differ, no note is made.) With regard to another's ward, one's own wife, or those protected by one's own clan, one's own lust does not arise, how much less sexual union or unnatural intercourse; the bodhisattva maintains the precept against sexual misconduct. If, toward another's ward, one's own wife, or the marks of one's own clan (meaning that nuns and the like are the marks of one's own clan), one does not give rise to one's own lust (referring to the matter of the mind), how much less unnatural intercourse and the union of two bodies? As for matters regarding different categories of upāya and form, they follow the above. And facing each other with two gender marks, and the remaining matters of categories of form, this is the third. 'Another's ward' refers to another's women, sisters, and the like, as in the vinaya's ten kinds of protected women. However, there are two kinds of bodhisattvas: if one has left home, no thought of desire whatsoever may arise, not to mention those protected by others, improper times, and so forth. Yet it is also meant to explain the characteristics, so the vinaya speaks of it in full. If it is a lay bodhisattva, [intercourse] with one's own wife at improper times and the like is called sexual misconduct, as explained extensively in the Mahāprajñāpāramitopadeśa in the section on the śīlapāramitā. Furthermore, 'improper time and improper place' refers to places near stūpas and venerated figures, or brightly lit places; because in the light one faces deities and the like, it is also prohibited. 'One's own clan' refers to not marrying those of the same surname, and so forth. Furthermore, 'clan' (zu), in the dialect of Chu, also has the meaning of a mark or sign. According to the Western custom, if a woman sells female beauty, after official permission is granted, someone gives her a certain amount of goods, and for that duration of time she is under his custody. But when someone is with her, a sign is placed on the door to inform others; when another person sees it, they know she is already protected. If one willfully violates her, it is equivalent to sexual misconduct. 'One's own lust does not arise' means that one should not even correspond with thoughts of covetous defilement, how much less engage in unnatural intercourse, or sexual union with proper objects within prescribed limits? However, when there are extraordinary upāyas for the sake of accomplishing the causes of great bodhi for another, then there is a sense in which it may be breached, which is not the same as for śrāvakas. As the extensive version of the bodhisattva precepts says, there was a bodhisattva who from birth practiced celibacy (brahmacarya) and had never looked upon a woman's form with attachment in his mind, cultivating the Path in the mountain forests. Later, at the age of eighteen, when entering a village to beg for food, a maiden saw his dignified and handsome appearance, gave rise to a mind of desire, and said to him: 'I have given rise to deep desire for you, benevolent one. The benevolent one's practice of wondrous conduct is solely for the benefit of all beings. If my wish is not fulfilled, I fear it will lead to the end of my life, which would be contrary to your original vow and harm a sentient being.' That bodhisattva admonished her in various ways about the faults of desire, but she would not abandon it to the end. Because she could not obtain her wish, she thereupon fainted. At that time her relatives thought: 'This must be a yakṣa! His appearance is different from ordinary humans; our daughter fell to the ground upon seeing him—could he have stolen her vital energy?' Together, bearing knives and clubs, they bound him and were about to kill him. When the girl revived slightly and saw this, she explained the full cause and conditions to her parents. They said: 'This is the girl's fault, not the monk's crime.' They thereupon released him. The girl again pursued him relentlessly, and the monk thought: 'If she does not obtain what she seeks, she will certainly lose her life and enter the evil realms.' He then complied with her wish and had union for a long time. Waiting until her desire had somewhat abated, he exhorted her with the Dharma and spoke the Dharma to benefit her. Because of her deep love and respect, she complied with his instruction, and together they cultivated the pure life (brahmacarya) and accomplished great benefits of the Dharma. Yet this bodhisattva, solely through the upāya of mahākaruṇā, was able to endure this matter with lowliness, and was not drawn by lustful greed to commit unlawful acts. If it were not from mahākaruṇā, but done merely with a mind of lustful misconduct, that would be an infraction of the precepts. It is precisely because he was endowed with wisdom and upāya that it was so. 'According to the category' points to the previous meaning. Being the same as the precept against stealing, it is not explained extensively, and may be understood by analogy. As the sūtra says: a band of robbers captured a kiṃnara maiden and gave her to a bodhisattva; he accepted her, obtained wealth because of this, and practiced giving for an immeasurable time. Again, for instance, when the Bodhisattva of Fine Hair begged for food, a woman saw him and fainted; to protect the woman (above, it was the cause of suspecting a yakṣa; here, it was the thought of bodhicitta not abandoning sentient beings), fearing she would depart from bodhicitta, he accepted her as his wife. Much later, he exhorted her, they gave rise to the aspiration for the Path together, and her relatives also gave rise to the aspiration and were reborn in heaven (a skillful upāya that eradicates sinful conduct).