梵網經菩薩戒本疏 3.11

3.11

第八、通塞者，先通中，謂得位菩薩有在家者，為化眾生，有開不犯。如《瑜伽戒本》云：「又如菩薩處在居家，見有女色，現無繫屬，習婬欲法。繼心菩薩求非梵行。菩薩見已，作意思惟：勿令心恚，多生非福。若隨其欲，便得自在，方便安處，令種善根。亦當令其捨不善業，住慈愍心，行非梵行。雖習如是穢染之法，而無所犯，生多功德。出家菩薩為護聲聞聖所教戒，令不壞滅，一切不應行非梵行。」又《清淨毘尼經》云：「問曰：頗有犯戒成尸波羅密不？文殊師利答言：有。」謂菩薩教化眾生，不自觀戒。二、塞者，如《涅槃》三十一云：「復有菩薩自言戒淨，雖不與彼女人身合嘲調談笑，於壁障外遙聞女人瓔珞鐶釧種種諸聲心生愛著。如是菩薩成就欲法，毀破淨戒污辱梵行令戒雜穢，不得名為淨戒具足。復有菩薩自言戒淨，雖不與女人和合言語嘲調聽其音聲，然見男子隨逐女時，或見女人隨逐男時便生貪著。如是菩薩成就欲法，毀破淨戒污辱梵行令戒雜穢，不得名為淨戒具足。復有菩薩自言戒淨，雖復不與女人和合言語嘲調聽其音聲，見男女相隨，然為生天受五欲樂。如是菩薩成就欲法，毀破淨戒污辱梵行令戒雜穢，不得名為淨戒具足。善男子！若有菩薩清淨持戒，而不為戒、不為尸波羅密、不為果報、不為利益、不為菩提、不為涅槃、不為聲聞辟支佛，唯為最上第一義故護持淨戒。善男子！是名菩薩淨戒具足。」釋相可知。

Eighth, regarding permissions and prohibitions: First, as for permissions, this refers to bodhisattvas who have attained stages and dwell as householders, who, for the sake of transforming sentient beings, have permissions where there is no offense. As the Śīlapaṭala of the Yogācārabhūmi states: "Furthermore, if a bodhisattva dwelling in a household sees a woman who is currently unbound and unattached, practicing the way of sexual desire, who fixes her mind upon the bodhisattva seeking unchaste conduct; the bodhisattva, having seen this, reflects with attention: 'May her mind not become resentful and generate much non-merit. If I comply with her desire, I will gain freedom [to influence her], and by expedient means establish her so that she plants good roots. I should also cause her to abandon unwholesome karma.' Abiding in a mind of compassion, he engages in unchaste conduct. Although he practices such defiled acts, there is no offense, and much merit is generated. A renunciant bodhisattva, in order to guard the precepts taught by the śrāvaka nobles so that they are not destroyed, must never engage in unchaste conduct under any circumstances." Furthermore, the Viśuddhabhūmi-vinaya Sūtra states: "It asks: 'Is there any case where one violates a precept yet accomplishes the perfection of morality (śīlapāramitā)?' Mañjuśrī answers: 'There is.'" This refers to a bodhisattva teaching and transforming sentient beings without self-concern for his own precepts. Second, as for prohibitions, as the Nirvāṇa Sūtra, fascicle thirty-one, states: "Furthermore, there are bodhisattvas who claim for themselves that their precepts are pure: although they do not physically unite with a woman or engage in teasing, banter, and laughter, yet from beyond a wall or screen, hearing from afar the various sounds of a woman's necklaces, bracelets, and anklets, they give rise to attachment in their minds. Such a bodhisattva accomplishes the dharmas of desire, ruins pure precepts, defiles chaste conduct, and causes the precepts to become contaminated; he cannot be called one fully endowed with pure precepts. Furthermore, there are bodhisattvas who claim for themselves that their precepts are pure: although they do not unite with a woman, converse, banter, or listen to her voice, yet seeing a man pursuing a woman, or seeing a woman pursuing a man, they give rise to greedy attachment. Such a bodhisattva accomplishes the dharmas of desire, ruins pure precepts, defiles chaste conduct, and causes the precepts to become contaminated; he cannot be called one fully endowed with pure precepts. Furthermore, there are bodhisattvas who claim for themselves that their precepts are pure: although they do not unite with a woman, converse, banter, listen to her voice, or watch men and women pursuing each other, yet [they observe precepts] in order to be born in heaven and enjoy the pleasures of the five desires. Such a bodhisattva accomplishes the dharmas of desire, ruins pure precepts, defiles chaste conduct, and causes the precepts to become contaminated; he cannot be called one fully endowed with pure precepts. Good son! If there is a bodhisattva who purely upholds the precepts, neither for the sake of the precepts, nor for the sake of the śīlapāramitā, nor for the sake of retribution, nor for the sake of benefit, nor for the sake of bodhi, nor for the sake of nirvāṇa, nor for the sake of śrāvakas and pratyekabuddhas, but guards and upholds the pure precepts solely for the sake of the supreme ultimate truth—good son, this is called a bodhisattva fully endowed with pure precepts." The explanation of the characteristics is readily understood.