菩薩戒本疏 1.48

1.48

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.