梵網經菩薩戒本疏 3.13

3.13

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."