四分律行事鈔資持記 2.280

2.280

犯境，初科，《僧祇》。上二句示來報，次二句彰現損。言可畏者，《訶欲經》云：女色者，世間之枷鎖；凡夫戀著，不能自拔；女色者，世間之重患；凡夫因之，至死不免。女色者，世間之衰禍；凡夫遭之，無厄不至；行者既得離之，若復顧念，是為從地獄出，還復思入。又云：女人之相，其言如蜜，其心如毒；譬如清淵澄鏡，而蛟龍居之；金山寶窟，而師子處之；當知此害，不可近也。敗正者，立事公正，苟荒女色，則無所成；即彼經云：室家不和，婦人之由；毀宗敗族，婦人之罪。毀德者，修身立行，或著女色，則皆喪失；即經云：凡夫重色，甘為之僕；終身馳驟，為之辛苦；《淨心觀》云：貪色者憍，貪財者悋；既憍且悋，雖有餘德，亦不足觀。染下，明制急。然心行微細，麁情不覺；縱知違戒，制御猶難；豈況悠悠，終無清脫。請臨現境，自審狂心；或宛轉迴頭，或殷勤舉眼，或聞聲對語，或吸氣緣根；雖未交身，已成穢業。大聖深制，信不徒然；諒是眾苦之源，障道之本。是以托腥臊而為體，全欲染以為心；漂流於生死海中，焉能知返；交結於根塵網裏，實謂難逃。當自悲嗟，深須勉強。或觀身不淨，即是屎囊；或諦彼婬根，實唯便道；或緣聖像，或念佛名，或誦真經，或持神呪，或專憶受體，或攝念在心，或見起滅無常，或知唯識所變。隨心所到，著力治之；任性隨流，難可救也。《智論》中，彼謂殺戒違惱過重，何以律中婬戒在初？故此通之。文有二義：初約染著義。若望違惱，則殺重婬輕；若論染著，則殺輕婬重。又下，次約障道義。以障道中，貪欲重故。比丘法者，對簡菩薩歷劫度生，不專自利；故大乘戒，殺初婬後；比丘不爾，所以反之。然今所引，但彰過重耳。

The object of violation: the first section, the Mahāsāṃghika-vinaya. The upper two lines indicate future retribution; the next two lines reveal present detriment. As for being 'fearsome', the Sutra on Reproaching Desire says: 'Female beauty is a worldly pillory; ordinary beings cling to it with longing and cannot extricate themselves. Female beauty is a grave calamity of the world; ordinary beings are bound by it, inescapable unto death. Female beauty is a decline and misfortune of the world; when ordinary beings encounter it, there is no adversity that does not arrive. If a practitioner, having managed to leave it, turns his thoughts to it again, this is like coming out of hell only to long to enter it again.' It also says: 'The appearance of a woman—her words are like honey, but her heart is like poison; she is like a clear abyss and bright mirror wherein a flood-dragon dwells, or a golden mountain and jewel cavern wherein a lion abides. One must know that this peril must not be approached.' 'Ruining rectitude': if one establishes matters with justice, but indulges in female beauty, nothing will be accomplished. That is what that sutra means by: 'Discord in the household is caused by women; the destruction of the ancestral line and the ruin of the clan are the sins of women.' 'Destroying virtue': in cultivating the body and establishing conduct, if one is attached to female beauty, everything is lost. That is what the sutra means by: 'Ordinary beings prize beauty, willingly becoming its servants; galloping all their lives, they suffer toil for it.' The Contemplation on Purifying the Mind says: 'Those greedy for beauty are arrogant; those greedy for wealth are stingy. Being both arrogant and stingy, though they have remaining virtues, these are not worth regarding.' 'Tainted...' clarifies that the prohibition is urgent. Yet the mental actions are subtle, and coarse feelings are not aware of them; even if one knows it violates the precepts, controlling it is still difficult—how much more so for the negligent, who in the end have no clear liberation! Please, when facing the present object, examine your own wild mind: whether turning the head alluringly, or earnestly raising the eyes, or hearing the voice and conversing, or inhaling the scent directed at the sense-organ—though bodies have not yet joined, defiled karma is already completed. That the Great Sage instituted strict prohibitions is truly not in vain; this is indeed the source of all suffering and the root of obstructing the Path. Therefore, lodging in rank foulness as a body and taking desire and defilement entirely as mind, drifting in the ocean of birth and death, how can one know how to return? Entangled in the net of senses and dusts, it is truly called hard to escape. One ought to grieve for oneself and exert oneself vigorously. Either contemplate that the body is impure, being merely a sack of dung; or scrutinize her sexual organ, which is truly only a privy path; or direct mindfulness to holy images, or recite the Buddha's name, or chant true scriptures, or hold divine dhāraṇīs, or exclusively recollect the reception-essence, or gather mindfulness in the mind, or see arising and ceasing as impermanent, or know that it is only transformed by consciousness. Wherever the mind reaches, exert effort to remedy it; if one lets nature take its course and drifts with the current, it is hard to rescue. In the Mahāprajñāpāramitā-śāstra, they thought: since the transgression of violating and harming in the precept against killing is extremely grave, why is the precept against sexual intercourse placed first in the Vinaya? Therefore this is resolved. The text has two meanings: first, in terms of defiled attachment. In terms of violating and harming, killing is grave and sexual intercourse is light; but in terms of defiled attachment, killing is light and sexual intercourse is grave. 'Further...' next treats it in terms of obstructing the Path, because among obstructions to the Path, lust is grave. 'The dharma of a bhikṣu' distinguishes them from bodhisattvas who save sentient beings throughout kalpas and do not specialize in self-benefit; hence in the Mahāyāna precepts, killing comes first and sexual intercourse after; bhikṣus are not like this, which is why it is reversed. However, what is cited now merely reveals the gravity of the fault.