天台菩薩戒疏 1.40

1.40

第三、行非梵行戒。《大論》云：「婬欲雖不惱他眾生，心心繫縛。」私情逸蕩，因果輪迴，漂溺愛河，流轉五道，莫不由此，故次制重。別具四緣：一、是有情男女，二、有婬心，三、與方便，四、與境合，便犯，闕緣犯輕。就文亦三：初標名制令止惡，次制令行善，三、「而反」下舉過結犯。初又三：初明所犯之事，次明成業，三、「乃至」下舉人女等為況。初言自婬者，一、自婬自，如軟脊者亦犯重也。二、自婬他，具緣犯重。教人婬者樂不及身，但得輕垢與聲聞同。「一切女人」等者，除狂迷也。次文言因緣等者，染心思惟為因，邪想嚴飾為緣，姿則軌儀為法，念念趣成前事為業。第三、非人女等況中，言鬼神女者，了自心中請彼現身行非梵行，及男二女二名為非道，並得重罪。自餘故漏等皆結輕垢。次、「而菩薩」下，制令行善。言淨法者，起佛性觀，體離三惑，自行化他故云「淨法與人」。三、舉過結犯中，言六親者，六人之親也。一、父之親，謂祖父母及姑叔等。二、母之親，即姨𭒥等。三、己之親，即父母兄弟及本時妻子等。四、妻之親，即妻姊妹等。五、男女之親，謂新婦等。六、兄弟之親，所謂嫂等。此有二義：一、染心於彼一境，即生他一切人染心，不擇六親等，故云「反起」，起即生也。二、自於一切起非梵行，不擇畜生、六親等境，為他起惡之因，故云「反起一切」等。此即穢法與人，令他起穢，乖上淨法與人，令他斷惡，故云「反更」而結過也。

Third, the precept against engaging in non-chaste conduct. The Dazhidulun states: 'Although sexual desire does not harm other sentient beings, it binds the mind thought after thought.' Indulging private passions, revolving in causes and effects, sinking into the river of lust, and drifting through the five paths—all arise from this. Therefore, it is next established as a major [offence]. It specifically possesses four conditions: 1. It is a sentient being, male or female; 2. Having the thought of lust; 3. Employing expedients; 4. Union with the object. When these are fulfilled, it constitutes an offence; when a condition is lacking, it is accounted a minor [offence]. Regarding the text, there are also three parts: first, stating the title and enjoining the cessation of evil; next, enjoining the practice of good; third, from 'yet conversely' onward, presenting the fault and declaring the offence. The first part also has three aspects: first, explaining the matter of violation; second, explaining the completion of the karma; third, from 'and even' onward, adducing human females and so forth as an analogy. First, regarding 'himself engages in unchaste conduct': first, engaging in unchaste conduct with oneself, as in the case of those with supple spines, also constitutes a major offence; second, engaging in unchaste conduct with others, which constitutes a major offence when the conditions are met. Regarding instructing another to engage in unchaste conduct, since pleasure does not reach one's own body, it incurs only a minor defilement, the same as for the śrāvakas. 'All women' and so forth excludes the insane and the bewildered. Next, as for the text's mention of 'causes and conditions' and so forth: thinking with an afflicted mind is the cause; improper thoughts and adornments are the conditions; demeanor and physical postures are the method; thought after thought heading toward completing the aforementioned deed is the karma. Third, regarding the analogy of non-human females and so forth: as for 'female ghosts and spirits', if one clearly intends in one's own mind to invite them to manifest a body to engage in non-chaste conduct, as well as with the two types of males and two types of females, these are termed 'improper passages', and all incur major offences. As for the rest, such as intentional emission, all are accounted minor defilements. Next, from 'yet a bodhisattva' onward, enjoining the practice of good: regarding 'pure dharmas', one gives rise to the contemplation of Buddha-nature, essentially free from the three delusions, practicing oneself and transforming others; hence it says 'giving pure dharmas to others'. Third, in presenting the fault and declaring the offence: regarding 'six kinds of relatives', these are the relatives of six persons: 1. Father's relatives, referring to paternal grandparents, paternal aunts, paternal uncles, and so on; 2. Mother's relatives, namely maternal aunts and uncles, and so on; 3. One's own relatives, namely parents, brothers, and original wife and children, and so on; 4. Wife's relatives, namely wife's sisters, and so on; 5. Sons' and daughters' relatives, referring to daughters-in-law, and so on; 6. Brothers' relatives, namely elder brothers' wives, and so on. This has two meanings: first, when an afflicted mind is directed toward that single object, it immediately gives rise to an afflicted mind toward all other persons, without discriminating the six kinds of relatives, hence it says 'conversely gives rise to'—'giving rise to' means generating; second, oneself engaging in non-chaste conduct toward all, without discriminating animals, the six kinds of relatives, and other objects, thereby serving as a cause for others to give rise to evil; hence it says 'conversely gives rise to all' and so forth. This means giving defiled dharmas to others and causing others to give rise to defilement, which runs contrary to the aforementioned giving of pure dharmas to others to cause them to sever evil; hence it says 'conversely further' to conclude the fault.