菩薩戒本疏 1.48

1.48

分文如前。制意釋名，經云：若不斷婬，尚障梵天，況得菩提？連羈生死不得離者，寔由茲矣。故制之令斷。荒色名「婬」，亦名「非梵行」。諸戒雖皆非梵，此染垢過重，故偏目也。具緣中事者，三境皆重。又律中唯女三道、男二處是重境，餘處非重。若准經文及非道行婬，故知菩薩於非道亦重。又《瑜伽論》云：「欲邪業道事者，謂女所不應行。設所應行，非支、非處、非時、非量。若不應理，一切男及不男。」「若於母等、母等所護，名不應行。」「除產門外，所有餘分皆名非支。若穢下時、胎圓滿時、飲兒乳時、受齋戒時、或有病時，謂所有病匪宜習欲，是名非時。若諸尊重所集會處，或靈廟中，或大眾前，或堅鞭地，高下不平，令不安穩，如是等處，說名非處。過量而行，名為非量。」「不依世禮，故名非理。若自行欲，若媒合他，此二皆名欲邪行攝。」想者，於彼彼想。若准律文，於道道想，於道非道想及疑，皆成重也。欲樂者，謂樂行之欲。煩惱者，謂三毒，或具不具。方便究竟者，謂兩兩交會。結犯輕重者，隨境隨心，准前可知。學處同異者，大小同制。出家五眾，正邪俱禁。在家二眾，制邪開正。《菩薩地》云：「又如菩薩處在居家，見母邑現無繫屬，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，多生功德。出家菩薩，為護聲聞，聖所教誡，令不壞滅，一切不應行非梵行。」文中「自婬、教人婬」者，聲聞法中，自婬成重，教人非重。大乘法中，自他俱重。「及非道行婬」者，聲聞法中，女三處，男二處，行即犯重。非道行者，不犯重也。大乘法中，道及非道，俱犯重也。《瑜伽》婬業道，亦如是說也。餘文可知。

The division of the text is as before. Regarding explaining the purpose of the prohibition and the name: a sūtra says: if one does not sever lust, it still obstructs the Brahmā heaven, how much more so the attainment of bodhi? That one is bound to saṃsāra and unable to escape is truly due to this. Therefore, it is prohibited so that it may be severed. Craving sensual forms is called "lust"; it is also called "unchaste conduct" (abrahmacarya). Although all offenses are unchaste, this defilement is exceedingly grave, hence it is specifically named. Among the conditions, regarding the object: the three realms [of orifices] are all grave. Moreover, in the Vinaya, only the three orifices of women and two orifices of men are grave objects; the remaining parts are not grave. If according to the sūtra text, "as well as engaging in sexual misconduct in non-orifices," we know that for a bodhisattva, [acts in] non-orifices are also grave. Furthermore, the *Yogācāra-bhūmi-śāstra* states: "Regarding the object of the path of improper sensual action, it refers to women with whom one should not engage. Even if she is one with whom one may engage, it involves non-limbs, non-places, non-times, or non-moderation. If improper, it includes all men and non-men." "Engagement with a mother and the like, or those protected by a mother and the like, is called one with whom one should not engage." "Except for the birth canal, all other parts are called non-limbs. When she is menstruating, when the pregnancy is full, when nursing an infant, when observing fasting precepts, or when sick—meaning any sickness where sensual indulgence is inappropriate—these are called non-times. Places where venerable persons gather, or inside a sacred shrine, or before a great assembly, or on hard, rough, uneven ground that causes instability—such places are called non-places. Engaging beyond moderation is called non-moderation." "Not following worldly proprieties is called improper. Whether engaging in sensual acts oneself or acting as a matchmaker for others, both are subsumed under sensual misconduct." Regarding perception: having the perception of that very [object]. If according to the Vinaya text, perceiving an orifice as an orifice, perceiving an orifice as a non-orifice, and being in doubt, all constitute a grave [offense]. Regarding desire: it refers to the desire to delight in the act. Regarding affliction: it refers to the three poisons, whether complete or incomplete. Regarding preliminary and consummation: it refers to the mutual union of the two. Regarding the gradation of offenses: according to the object and according to the mind, this can be understood from the above. Regarding the similarities and differences in the precepts: it is equally prohibited in both the Small and Great [Vehicles]. For the five groups of renunciants, both proper and improper [sexual acts] are prohibited. For the two groups of laypersons, improper is prohibited and proper is permitted. The *Bodhisattvabhūmi* states: "Furthermore, for example, a bodhisattva living as a householder sees a woman who has no current ties or attachments, who is accustomed to sensual desire. Fixing her mind on the bodhisattva, she seeks unchaste conduct. The bodhisattva, having seen this, reflects in thought: 'Do not let her mind harbor resentment and generate much non-merit. If I comply with her desire, she will become amenable, and through expedient means I can establish her so that she plants roots of goodness. I shall also cause her to abandon unwholesome karma.' Abiding in a compassionate mind, he engages in unchaste conduct. Although he engages in such defiled conduct, he does not commit an offense and generates much merit. A renunciant bodhisattva, in order to protect the śrāvakas and the teachings of the Noble Ones so that they are not destroyed, must never engage in any unchaste conduct." In the text, regarding "engaging in sexual misconduct oneself, teaching others to engage in sexual misconduct": in the śrāvaka Dharma, engaging in sexual misconduct oneself constitutes a grave offense, whereas teaching others is not grave. In the Mahāyāna Dharma, both oneself and others are grave. Regarding "as well as engaging in sexual misconduct in non-orifices": in the śrāvaka Dharma, committing it in the three orifices of women and two orifices of men constitutes a grave offense; committing it in non-orifices is not a grave offense. In the Mahāyāna Dharma, both orifices and non-orifices constitute grave offenses. The *Yogācāra* path of sensual karma also explains it thus. The rest of the text can be understood.