[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經古迹記](https://indike.org/pramana/in.bauddha.taisho.1815) › 2.50 # 梵網經古迹記 2.50 梵網經古迹記 2.50 - **Language:** Classical Chinese ### [2.50](https://indike.org/pramana/in.bauddha.taisho.1815.2.50) 述曰：初制意者，生死牢獄婬為枷鎖，深縛有情難出離故。如《智論》云：婬欲者雖不惱眾生，繫縛心故立為大罪。《瑜伽論》云：諸愛之中欲愛為最，若能治彼餘自然伏。如制強力劣者自伏。然此欲法有三種過：苦而似樂故、少味多災故、不淨似淨故。初者，頌曰：「不忍煩惱病，行婬似樂生，猶如抓疥病，於苦樂想生。」如抓疥者以苦為樂，欲所生樂應知亦然。已離欲者見欲為苦，如無疥者疥樂為苦。然諸欲塵其性虛偽，能誑眾生恒生燒害。如世尊言：欲如枯骨，乃至亦如樹端爛菓。如齒骨故令無飽期，如段肉故無定屬主，如草炬故憂火恒燒，如火坑故增長渴愛，如蟒毒故賢聖遠避，如夢見故速趣壞滅，如借嚴具故但託眾緣，如熟菓故危所依地。如是應觀苦而似樂。云何諸欲少味多災？頌曰：「猶如羅剎女，如怨詐示親，誑心生惡業，招苦障涅槃。」如羅剎女交已致食，亦如怨士詐親加害。五欲怨賊亦復如此，燒亂迷心害於慧命，招無量苦障涅槃樂。如《菩薩藏經》第十云：習近欲時無惡不造，受彼果時無苦不受。愛河欲海漂溺無岸，死生之波長流莫絕。一切怨害皆從欲生，愚人所貪如蛾投火，五百登空失通而落，一角仙人被女人捉。是以律云：可畏之甚無過女人。寧以男根內毒蛇口，蛇害一肉身，女害法身故。又龍樹說：巧察人意，女人為智。不觀餘得失，但以欲為親。清風猶可捉，女心難得定。終無厭期，感生無窮生死，長夜會離之悲，六趣無己。是謂諸欲少味多災。云何欲塵不淨似淨？頌曰：「肉身雖不淨，似淨誑愚夫，樂穢而無厭，似猪樂淤泥。」此身不淨累骨所成，血肉便穢薄皮所持，八萬戶蟲一戶九億，種種臭穢九孔流漏。不淨似淨謂皮上分，白膏熱血交所重映，誑心媚眼種種燒害。然諸愚夫曾無厭背，似猪竟日不離淤泥。所以今制隨應莫犯。第二釋文中，違犯相門者，如經「自婬」至「不得故婬」。聲聞法中自婬方重，今菩薩戒教他亦重。如小乘教自行方業道，大乘教中媒他亦業道，通制二眾。言「一切女人」，據實在家唯制邪行，非但障道招惡趣故。云何邪行？如《瑜伽》云：女不應行。設所應行，非支、非時、非處、非量。若不應理，一切男及不男母等名為所不應行，除產門外皆名非支。若穢下時，胎圓滿時，飲兒乳時，受齊戒時，或有病時，謂有病不宜婬，是名非時。若諸尊重所集會處，或靈廟中，或大眾前，或堅鞭地，高下不安，此等非處。若過五返，名為非量。不依世禮，名為非理。在家除此，於自分行，雖非自婦，若無所屬，在家見利，亦得行婬。如《菩薩地》云：在家菩薩，見有母邑，現無繫屬，習婬欲法，繼心菩薩，求非梵行。菩薩見已，作意思惟：勿令彼恚，多生非福。若隨其欲，便得自在，方便安處，種善捨惡，住慈愍心，行非梵行。雖習如是穢染之法，而無所犯，多生功德。出家不爾，護聲聞故。言違犯性門者，如經「婬因、婬業、婬法、婬緣」。且依麁相，制初業故。若就出世，《涅槃經》云：雖不交女，壁外遙聞女瓔珞聲，心生愛著，成欲破戒。《優婆塞戒經》云：菩薩想女人身上瓔珞等，皆波羅夷。當知此皆依地上制。如《文殊問經》云：菩薩出世戒，若以心分別男女非男女相，是菩薩波羅夷故。境界事門者，如經「乃至畜生女」至「及非道行婬」，女三男二正是境也，以行餘處不犯重故。言「諸天」者，魔女等反身為人婬比丘等。言「非道」者，法藏師云：除其產門，餘二處也。義寂師云：除三重處，餘支分等。若准律文，於道道想、於道非道想及疑皆成重。若與境合，入如毛頭即成究竟。若為怨逼，開與境合，禁其受樂。今菩薩戒雖不樂欲，煩惱所制生樂無犯。言結成罪門者，如經「而菩薩」至「波羅夷罪」，對正結罪故。「淨法與人」者，菩薩應以離欲法門施與眾生度生死苦。 > The commentary states: First, as for the intention behind establishing \[this precept\]: The prison of birth and death has lust as its shackles, deeply binding sentient beings so that they can hardly escape. As the \*Mahāprajñāpāramitopadeśa\* says: "Although sensual lust does not vex sentient beings, because it binds the mind it is established as a major fault." The \*Yogācārabhūmi\* says: "Among all forms of craving, sensual craving is the foremost; if one can subdue that, the rest will naturally be overcome." It is like subduing a powerful \[enemy\], whereby the weaker ones naturally surrender. / Moreover, this phenomenon of lust has three kinds of faults: it is suffering yet resembles pleasure; it offers little flavor yet brings much disaster; and it is impure yet resembles purity. / As for the first, a verse says: / "Unable to endure the sickness of afflictions, / One engages in lust as though pleasure arose, / Just like scratching a scabies sore: / One conceives a notion of pleasure regarding what is suffering." / Just as one who scratches scabies takes suffering to be pleasure, the pleasure born of desire should be known to be likewise. Those who are already detached from desire see desire as suffering, just as one without scabies sees the pleasure of scratching scabies as suffering. Furthermore, the objects of sensual desire are by nature deceptive and can deceive sentient beings, constantly generating burning harm. As the World-Honoured One said: "Desire is like a dry bone, \[…\] and even like rotten fruit at the top of a tree." Because it is like gnawing a bone, it leaves one with no time of satiety; because it is like a piece of meat, it has no fixed owner; because it is like a grass torch, the fire of sorrow constantly burns; because it is like a pit of fire, it increases thirst and craving; because it is like the venom of a python, the worthy and the noble stay far away from it; because it is like a dream vision, it swiftly hastens to destruction; because it is like borrowed adornments, it depends merely on a multitude of conditions; because it is like ripe fruit, the ground upon which it relies is perilous. In this way one should contemplate it as suffering yet resembling pleasure. / How do the desires offer little flavor yet bring much disaster? A verse says: / "Just like a rākṣasī, / Or an enemy feigning affection, / It deceives the mind and produces evil karma, / Inviting suffering and obstructing nirvāṇa." / Just as a rākṣasī eats \[a man\] after having intercourse with him, and just as an enemy feigns affection to inflict harm, the enemy and thief of the five desires is also like this: burning and disordering the deluded mind, harming the life of wisdom, inviting immeasurable suffering, and obstructing the bliss of nirvāṇa. As the tenth fascicle of the \*Bodhisattvapiṭaka-sūtra\* says: "When practicing and drawing near to desire, there is no evil one will not commit; when receiving its retribution, there is no suffering one will not endure. The river of love and the ocean of desire drift and drown without a shore; the waves of death and birth flow on long without end. All enmities and harms are born from desire; what fools crave is like a moth flying into a flame: five hundred \[ṛṣis\] ascended into the sky, lost their supernormal powers, and fell; the One-Horned Ṛṣi was seized by a woman." Therefore the Vinaya says: "There is nothing more dreadful than a woman. One would rather place one's male organ into the mouth of a venomous snake: a snake harms only a single physical body, but a woman harms the dharmakāya." Nāgārjuna also said: "Skilfully discerning the minds of others, women consider this wisdom; they do not observe other gains and losses, but only take desire as their kin. The pure wind may yet be grasped, but a woman's mind is difficult to stabilize. They never have a time of satiety; it brings about unending birth and death, the sorrow of meeting and parting throughout the long night, ceaselessly across the six destinies." This is called the desires offering little flavor yet bringing much disaster. / How are the objects of desire impure yet resemble purity? A verse says: / "Although the physical body is impure, / It deceives fools by resembling purity; / Delighting in filth without satiety, / They are like pigs delighting in mire." / This body is impure, formed from an accumulation of bones, held together by a thin skin over blood, flesh, and excrement, with eighty thousand families of worms, each family numbering nine hundred million, and various foul impurities leaking from its nine apertures. That the impure resembles purity refers to the upper part of the skin, where white fat and hot blood intersect and reflect, deceiving the mind and bewitching the eyes, bringing various burning harms. Yet fools never have any revulsion or turning away from it, like pigs that all day long do not leave the mire. Therefore it is now prohibited: one must not violate it as appropriate. / Second, in explaining the text: As for the gateway of the characteristics of transgression: As the sūtra says, from "commit lust oneself" to "not intentionally commit lust." In the Śrāvaka teachings, it is only grave when one commits lust oneself; now in the bodhisattva precepts, having another do it is also grave. Just as in the Hīnayāna teachings, committing it oneself constitutes the karmapatha, whereas in the Mahāyāna teachings, acting as a go-between for another also constitutes the karmapatha, prohibiting it universally for both assemblies. The phrase "any woman": accurately speaking, for householders it prohibits only sexual misconduct, because it not only obstructs the path but also invites rebirth in the evil destinies. What is sexual misconduct? As the \*Yogācārabhūmi\* says: "A woman with whom one should not engage in sexual intercourse; even if she is one with whom one may engage, doing so via improper orifices, at improper times, in improper places, or in improper measure. If it is unreasonable: all males, non-males, mothers, and so forth are called those with whom one should not engage. Other than the birth canal, all are called improper orifices. During menstruation, when the fetus is mature, when nursing a child, when observing the fasting precepts, or when sick—meaning when sick and not suited for sexual intercourse—these are called improper times. In places where respected persons assemble, in shrines, in front of the great assembly, or on hard, uneven ground that is unstable—these are improper places. Exceeding five rounds is called improper measure. Not following worldly etiquette is called unreasonable." For householders, apart from these, within their own sphere of conduct, even if she is not their own wife, if she has no owner and the householder sees a benefit, they may also engage in sexual intercourse. As the \*Bodhisattvabhūmi\* says: "If a householder bodhisattva sees a woman who presently has no ties or owner, who engages in lustful practices and has fixed her mind upon the bodhisattva, seeking unchaste conduct, the bodhisattva, having seen this, reflects and considers: 'Let her not harbor resentment and generate much demerit. If I comply with her desire, she will become amenable, and through skilful means I can place her safely, planting the good and abandoning evil.' Abiding in a mind of compassion, he engages in unchaste conduct. Although he engages in such defiled practices, he commits no offense and generates much merit." For the renunciant it is not so, in order to protect the Śrāvaka teachings. / As for the gateway of the nature of transgression: As the sūtra says: "the cause of lust, the karma of lust, the phenomenon of lust, the condition of lust." This is based provisionally on gross characteristics, because it prohibits the initial karma. If taken according to the supramundane, the \*Nirvāṇa-sūtra\* says: "Although one does not consort with a woman, if hearing from beyond a wall the sound of a woman's ornaments one's mind conceives affection and attachment, this constitutes breaking the precept through lust." The \*Upāsakaśīla-sūtra\* says: "If a bodhisattva conceptualizes the ornaments and so forth on a woman's body, these are all pārājikas." One should know that these are all established on the basis of the bhūmis. As the \*Mañjuśrīparipṛcchā-sūtra\* says: "In the supramundane precepts of a bodhisattva, if one's mind discriminates the characteristics of male, female, or neither-male-nor-female, this is a bodhisattva pārājika." / As for the gateway of the objects and matters: As the sūtra says, from "even an animal female" to "and committing lust in non-orifices," the three for females and two for males are precisely the objects, for engaging in other places does not constitute a grave offense. The words "various gods" refers to Māra's daughters and others who transform their bodies into human forms to seduce monks and others. As for "non-orifices," Master Fazang says: "Excluding her birth canal, the remaining two places." Master Ŭijŏk says: "Excluding the three grave places, the remaining limbs and so forth." According to the Vinaya text, having the notion of an orifice regarding an orifice, having the notion of a non-orifice regarding an orifice, or being in doubt all constitute a grave offense. If one joins with the object, entering even to the extent of a hair's tip constitutes completion. If one is coerced by an enemy, permission is granted to join with the object, but one is forbidden to experience pleasure. Now, under the bodhisattva precepts, although one does not delight in desire, if pleasure arises because one is overcome by afflictions, there is no violation. / As for the gateway of concluding the offense: As the sūtra says, from "yet a bodhisattva" to "a pārājika offense," this is because it directly concludes the offense. "Giving the pure Dharma to people": A bodhisattva should give the Dharma gate of detachment from desire to sentient beings, delivering them from the suffering of birth and death. > — English (machine translation) (machine translation) - [Previous: 2.49](https://indike.org/pramana/in.bauddha.taisho.1815.2.49) - [Next: 2.51](https://indike.org/pramana/in.bauddha.taisho.1815.2.51) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1815.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1815~en-mt.2.50) — English, machine translation ## Linked texts (3) - [梵網經菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1813.3.11) — Classical Chinese - [菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1814.1.48) — Classical Chinese - [菩薩戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.bodhisattvapratimoksa*zh-xuanzang.1.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1815.2.50](https://indike.org/pramana/in.bauddha.taisho.1815.2.50) · Pramāṇa