梵網經菩薩戒本疏 3.11

3.11

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.