菩薩戒義疏 2.6

2.6

The third is the precept against sexual misconduct, termed 'non-brahmacarya'. Because it is a vile and base matter, it is called 'impure conduct'. The seven assemblies are equally capable of violating it. Both the Mahāyāna and Hīnayāna proscribe it, yet their proscriptions differ in scope: for the five monastic assemblies, both wrongful and lawful [sexual intercourse] are prohibited; for the two lay assemblies, only sexual misconduct is prohibited. The similarities and differences with the śrāvakas are broadly the same as before. The presentation of the matter has three stages: first, what is improper; second, what is proper; third, conclusion. Sexual matters are what monastics must not engage in. One ought to train in the pure conduct of the buddhas and bodhisattvas, no different from the preceding doctrinal explanations. The initial section on what is improper has three distinct parts: first, three phrases setting forth the sexual acts; the middle four phrases explaining the constitution of karma; and the final three phrases using the minor to illustrate the major, though the text shows slight transposition and is not sequential. This precept constitutes a major offense when three conditions are fully present: first, it is a passage [for intercourse]; second, a lustful mind; third, the act is accomplished. Alternatively, five are fully present: first, it is a sentient being; second, the notion of a sentient being, and so forth; the final three phrases cite the inferior to conclude the offense. [Sex with] one's own wife via unnatural orifices, in inappropriate places, post-partum, while nursing, or during pregnancy—the Dàzhìdù lùn designates all these as sexual misconduct. The Upāsaka-śīla Sūtra states that six major offenses serve as proscriptions. Within the precept against sexual misconduct, inappropriate times and inappropriate places are further prohibited; this seems to indicate that [intercourse with] one's own wife at inappropriate times and improperly constitutes a major offense. Instructing someone else to engage in intercourse while oneself having no bewilderment or defilement incurs only a minor defilement infraction. Alternatively, some say that for a bodhisattva it is major; our present interpretation is that śrāvakas and bodhisattvas are identical in this regard, not following the precedent of killing and stealing. Human, animal, ghost, spirit, male, female, paṇḍaka, or hermaphrodite—as long as the three passages are penetrated, all are major offenses. The remaining [acts]—praising, touching, and causing emission of semen—are all preliminary expedients of this precept, and all incur minor defilement infractions. From 'Yet a bodhisattva' onward is the second stage, explaining what is proper. From 'And on the contrary' onward is the third, the conclusion. What is proscribed herein must not be done; doing it constitutes an offense, hence the conclusion of what is improper.