梵網經菩薩戒本疏 3.13

3.13

第十、釋文者，三義同前。就初舉過制斷中有二：先、標過總制，二、顯示過相。初中先標過，謂自作教他等。二、「不得故婬」者，總制也。謂婬穢染欲非梵行所宜，故云「一切女人不得婬」。然以「故」簡誤，故云「不得故」也。准於此文及《集論》等，故知有境想。二、示過相中，先釋顯前自他作位有四作，謂因、緣、法、業，亦同前四釋。一、約能釋，謂因者內起染心邪思惟等，緣者外畜脂粉等莊身令染，法者作姿態等，又說艶言詞等，又施設婬事方法，業者以婬為家業。二、約所釋中，因者正道處，緣者摩觸等，法者詩對法等，業者令他動作以成業等。三、約通釋中，因者內起貪心，緣者外境現前，法者造趣方便，業者正犯結業。四、約自他作釋中，因者自作也，緣者助他成，法者說法教他，業者自他業成。此等釋上自作教人竟。次釋前「一切女」，謂越人至畜，故云「乃至畜生」。通下論有十種：一、畜，二、天，三、鬼，四、神，五、人，六、六親，七、姊妹，八、己女，九、母，十、非道。謂下部及口俱是所犯也。第二、「而菩薩」下制修善行中有二：先起心，後成益。前中，敬同上位起孝順心，愍其下位起慈悲心，此心綺互，文寄在後此中具有二成益者，救令離苦、度令入法也。「淨法與人」者，授與淨戒令修梵行，此是菩薩所應行。第三、「而反」下違制結犯，於中有四重：一、不作前益已乖正行，二、況更起惡法加人，三、況貪欲熾盛不擇禽獸，四、況於母等。此等四雖輕重不同，俱違正行，同結重愆，故云「波羅夷」也。

Tenth, in explaining the text: the three meanings are the same as before. Regarding the first, "adducing the fault and instituting the prohibition," there are two parts: first, marking the fault and the general prohibition; second, revealing the characteristics of the fault. In the first part, it first marks the fault, meaning "personally committing, having others commit," and so forth. Second, "must not intentionally engage in sexual misconduct" is the general prohibition. That is to say, lustful defilement and desire are not appropriate for chaste conduct, hence it says "must not engage in sexual misconduct with any woman." However, "intentionally" excludes mistakes, hence it says "must not intentionally." Based on this text and the Abhidharmasamuccaya, we know there is the perception of the object. In the second part, "revealing the characteristics of the fault," it first explains and clarifies the aforementioned status of personal and other-directed action as having four factors: causes, conditions, methods, and karmic actions, which are also identical to the previous four explanations. (1) In terms of the subjective agent: the cause is the internal arising of a defiled mind and improper reflection, the condition is externally keeping cosmetics and the like to adorn the body to cause defilement, the method is striking postures and the like as well as speaking seductive words and the like, or arranging the methods for sexual deeds, and the karmic action is taking sexual misconduct as one's profession. (2) In terms of the object: the cause is the proper orifice, the condition is touching and so forth, the method is mutual flirting in verse and the like, and the karmic action is causing the other to act so as to accomplish the karma, and so forth. (3) In terms of the general explanation: the cause is the internal arising of a greedy mind, the condition is the external object appearing before one, the method is the preparatory undertaking, and the karmic action is the actual transgression completing the karma. (4) In terms of personal action versus directing others: the cause is doing it oneself, the condition is assisting another to accomplish it, the method is speaking dharma to instruct another, and the karmic action is the accomplishment of the karma by oneself or another. These explain the previous "doing it oneself or instructing others." Next, explaining the previous "any woman," meaning exceeding humans down to animals, hence it says "down to animals." Extending to what follows, the treatise has ten kinds: 1. animals, 2. devas, 3. pretas, 4. spirits, 5. humans, 6. the six close relatives, 7. sisters, 8. one's own daughter, 9. mother, and 10. non-orifices. This means the lower orifices and the mouth are both objects of transgression. Second, from "whereas a bodhisattva" onward, on "instituting the cultivation of wholesome practice," there are two parts: first, generating the mind; next, accomplishing the benefit. In the former, respecting those of equal or higher status generates a mind of filial devotion, and pitying those of lower status generates a mind of loving-kindness and compassion; these minds are reciprocal, and although the text places them later, both are present here. "Accomplishing the benefit" means rescuing them to be free from suffering and delivering them into the Dharma. "Giving pure dharmas to others" means conferring the pure precepts and causing them to cultivate chaste conduct; this is what a bodhisattva ought to practice. Third, from "if instead" onward, on "violating the prohibition and adjudicating the offense," there are four degrees: 1. not producing the aforementioned benefit already departs from correct practice; 2. how much more so generating evil dharmas and inflicting them on others; 3. how much more so when greedy desire blazes fiercely, making no distinction even with birds and beasts; 4. how much more so regarding one's mother and the like. Although these four differ in severity, they all violate correct practice and are equally adjudicated as major offenses, hence it says "pārājika."