梵網經菩薩戒本疏 3.12

3.12

第九、對治行者，約三聚辨。先就攝律儀，有二：先約境，謂此實是屎尿不淨等不淨觀，此中具說。又《智論》五種不淨等具錄。二、約心，謂此欲念皆從邪思惟起，若止此思，欲不生故。如說頌曰：「欲欲知汝本，但從思想生，我今不思，汝還不得生。」又此色境並是自心虛誑顯現，如《攝論》云：「於一端嚴婬女身，出家耽欲及飢狗，臭屍昌艶美飲食，三種分別悉不同。」故知貪取唯取自心，如狗嚙枯骨，自食津液等。又知能取所取皆此虛妄，空無所有，故無不離。二、約攝善法，菩薩正應修習正智正觀諸波羅密無邊善根，安有習行如此非穢？三、約饒益有情，菩薩理宜以世出世無量善法利益眾生，眾生若起如此煩惱，正應救彼，何容自以非穢及之？是故經云：「寧捨身命，不加惡於人。若加惡於人，無有是處」故也。《正法念經》云：「乃至畫婦女，眼尚不欲觀，破欲堅明慧，故名得解脫。」

Ninth, regarding antidotes and practices: these are distinguished according to the three clusters [of pure precepts]. First, with respect to the precepts of restraining conduct, there are two: First, with respect to the object: that is, the contemplation of impurity, observing that this is truly feces, urine, and impurity, which is explained fully here. In addition, the five kinds of impurities and others in the Dazhidulun are recorded in detail. Second, with respect to the mind: that is, these thoughts of desire all arise from improper reflection (ayoniśomanaskāra); if one ceases this reflection, desire will not arise. As the verse says: "Desire, desire, I know your root: / you only arise from conceptual thinking; / now I will not think of you, / and you will no longer be able to arise." Furthermore, these forms and objects are all the false and deceptive manifestations of one's own mind, as the Mahāyānasaṃgraha says: "Regarding the body of a single comely courtesan, / a renunciant, a lustful person, and a hungry dog, / view it respectively as a foul corpse, a charming beauty, and delicious food; / the three kinds of distinctions are all different." Therefore, know that greedy attachment grasps only one's own mind, like a dog gnawing on a dry bone, licking only its own saliva. Moreover, know that both the grasper and the grasped are this falsehood, empty and without existence; thus there is nothing that cannot be relinquished. Second, with respect to the precepts collecting good qualities: a bodhisattva should properly cultivate the right wisdom and right contemplation of the perfections and boundless good roots; how could one practice such an unchaste defilement? Third, with respect to the precepts benefiting sentient beings: a bodhisattva ought by principle to benefit sentient beings with countless mundane and supramundane wholesome dharmas; if sentient beings give rise to such afflictions, one should properly rescue them, so how could one personally inflict unchaste defilement upon them? Therefore, the sūtra says: "It is better to sacrifice one's life than to inflict evil upon others; that one should inflict evil upon others is impossible." The Saddharmasmṛtyupasthāna Sūtra states: "Even a painting of a woman, / the eyes do not wish to view; / destroying desire with firm and luminous wisdom, / one is therefore called liberated."