Name: Brahmā's Net Sutra Bodhisattva Precepts Commentary · Volume 3 · Precept Against Sexual Misconduct. (梵网经菩萨戒本疏 · 第三 · 3 婬戒)
Author: 法藏撰

初、制意者，略有十義：一、業道重故。謂若是邪十惡業攝，負此重愆，不堪入道，故須制也。二、繫縛深故。謂生死獄中，愛為枷鎖。《智論》云：「婬欲心雖不惱眾生，心繫縛故，為大罪」也。三、生死本故。由貪染婬，蕩生死輪迴，欲海愛河，漂溺無岸。四、壞功德故。《僧祇律》云：「可畏之甚，無過女人。敗正毀德，莫不由之。」染心看者，越毘尼。小乘尚爾，況菩薩等。《地持》云：菩薩怖生死，過等聲聞百千萬倍。五、壞世間故。《正法念處經》云：「世間男得苦，皆由於女婦。非少非中年，莫不由此因。女人壞世間，令善悉滅盡。天中大繫縛，莫過於女色。女人縛諸天，將至三惡道。」六、亂靜心故。謂欲火喧心，令失禪失念。欲海波浪，破定水故。七、入魔網故。斤舐刀刃之密，貪毒花之色，損害眾生，是魔意願。經云：此五欲者，是眾魔境界。八、失神通故。如仙人見女生染，失通墮落。又如獨角仙人，騰空巖岫，後為婬女騎頸，將至人間。九、障涅槃，故律中：婬欲為初戒，比丘犯此，今世不得涅槃。十、障菩提，故經云：五欲者，是障道法，能障生天，況無上道。如是等無量過失，故須制也。

**On the Initial Precept of Restraining the Mind, there are ten main reasons:**

**1. Because the karma is grave.** If it falls under the category of the ten unwholesome actions, carrying such a heavy burden makes one unfit to enter the Path; therefore, it must be restrained.

**2. Because the bondage is deep.** In the prison of birth and death, desire is the shackles. As the *Treatise on Wisdom* says: "Though lustful desire does not directly harm beings, because it binds the mind, it is a great fault."

**3. Because it is the root of birth and death.** Through craving and attachment to lust, one is tossed in the wheel of birth and death; the ocean of desire and river of affection drown one without shore.

**4. Because it destroys virtuous qualities.** The *Sangha Vinaya* states: "Nothing is more fearsome than women. They ruin proper conduct and destroy virtue—all because of them." Even a glance with a lustful mind violates the precepts. If this is so for the Lesser Vehicle, how much more for a bodhisattva? The *Bodhisattva Grounds* says: "A bodhisattva's fear of birth and death surpasses that of a śrāvaka by hundreds of thousands of times."

**5. Because it ruins the world.** The *Sutra on the Contemplation of the Mind* says: "All suffering for men in the world comes from women and wives. Whether young or middle-aged, none escape this cause. Women ruin the world, causing all goodness to perish. Among heavenly bonds, none surpasses female beauty. Women bind even the gods, leading them to the three evil paths."

**6. Because it disturbs a tranquil mind.** The fire of desire agitates the mind, causing loss of meditation and mindfulness. The waves of desire break the water of concentration.

**7. Because it enters the demon's net.** Licking the edge of a knife, greedily gazing at poisonous flowers—harming beings is the demon's wish. The sutras say: "These five desires are the realm of demons."

**8. Because it causes loss of spiritual powers.** As when a sage saw a woman and, feeling desire, lost his powers and fell. Or like the Unicorn Sage who soared among cliffs, but later, ridden by a lustful woman, was brought down to the human world.

**9. Because it obstructs Nirvana.** In the Vinaya, lustful desire is the first precept; a monk who violates it cannot attain Nirvana in this life.

**10. Because it obstructs Enlightenment.** The sutras say: "The five desires are obstacles to the Path; they hinder rebirth in heaven, let alone the supreme Way."

For these and countless other faults, it must be restrained.

第二、釋名者，染情逸蕩，耽滯專固，故謂之婬。約俗書，此字有二：水邊淫者，是為過咎也；女邊淫者，是為邪私也。故滯雨多者，名淫雨；滯書多者，名淫書。故皇甫士安讀書三年，經時不識春秋，乘馬不知牝牡。今情滯色欲，名婬欲，亦名婬色，亦名為婬荒。故《書》云：「內作色荒，外作禽荒。」約內典，名不淨行，謂愛染污心，名為不淨行。非法境污淨戒品，故云行，行即業也。亦名非梵行戒者，聖對斯過，立制遮防，故云戒也，從所制為名矣。又此經中，莫問在家、出家菩薩，俱絕婬欲，是故文中不簡邪正，一切皆斷。問：若爾，何故在家菩薩有妻子耶？答：在家有二類：若約初心人，則未受戒前先有妻子；若約得位已去，為化眾生現有妻子，是方便力。故《華嚴》中十行菩薩持淨戒時，有無量魔女惱亂菩薩，不生一念欲心淨如佛，除其方便教化眾生，寧捨身命不加惡於人。如是准之，故知并是方便實無欲想。又如《瑜伽戒本》許在家菩薩為化眾生方便從欲者，謂心淨如佛而行方便，猶尚不開出家菩薩，何況心淨不能同佛？

**Second: Explanation of the Term**

When the mind is tainted by desire, it becomes restless and obsessed, fixated and stubbornly attached—this is called "lust." In common usage, the Chinese character for "lewd" or "excessive" has two forms: one with the "water" radical refers to excess or fault (as in "excessive rain"); the one with the "woman" radical refers to illicit or improper conduct. Thus, excessive rain is called "drenching rain," and excessive attachment to books is called "obsessive reading." It is said that Huangfu Shian read for three years, yet in time could not recognize the seasons, and when riding a horse, could not tell male from female.

Now, when the mind is stuck on sensual desire, it is called "lustful desire," also "lustful form," or "lustful indulgence." As the *Book of Documents* says: "Internally, one indulges in sensual pleasures; externally, one indulges in hunting." In Buddhist scriptures, this is called "unclean conduct," meaning that love and defilement stain the mind, hence "unclean conduct." When improper realms defile pure precepts, this is called "conduct," and conduct is karma. It is also called the "precept of non-celibacy"; the noble ones, in response to this fault, established rules to prevent and guard against it, hence the term "precept," named after what it prohibits.

Furthermore, in this scripture, whether lay or monastic bodhisattvas, all completely abandon lustful desire. Therefore, the text does not distinguish between proper and improper—everything is cut off.

**Question:** If that is so, why do lay bodhisattvas have wives and children?

**Answer:** There are two types of lay practitioners. For those at the initial stage of aspiration, they had wives and children before receiving the precepts. For those who have attained a certain stage, they manifest having wives and children in order to transform beings—this is the power of skillful means. Therefore, in the *Avatamsaka Sutra*, when the bodhisattvas of the tenth stage uphold pure precepts, countless demonic maidens harass them, yet they do not give rise to a single thought of desire; their minds are as pure as a Buddha. Except for their skillful means to teach beings, they would rather give up their lives than harm others. Knowing this, we understand that this is all skillful means, without any thought of desire. Similarly, the *Yogacara Precept Text* permits lay bodhisattvas to engage in desire through skillful means for the sake of teaching beings, meaning that with a pure mind like a Buddha, they act skillfully. But even this is not allowed for monastic bodhisattvas, still less for those who, though pure in mind, are not yet equal to the Buddha.

四、具緣成犯者，通緣如前應知。別緣准論亦有七：一、是有情類，以木等無犯重故，死屍未壞等是情類攝故。問：此中何故不同前二戒，有簡異自身立他緣耶？答：以自盜不成盜，自婬即成婬。如律中弱脊自婬成重等，是故不同也。二、是正境，謂女三、男二等，以餘處不犯重故。三、起彼想，謂以迷生為木，及迷道為非道，皆不犯重故。四、有婬心，以睡眠等不犯故。五、有三毒，以在家菩薩正慧御心方便化生，開不犯故。若約出家不開，則無此緣。六、造趣，以不動身儀不成重故。七、與境合，謂入如毛頭等。若為怨逼，開與境合，禁其受樂。

4. The fulfillment of the conditions for committing an offense: The general conditions are as previously explained. According to the treatises, there are also seven specific conditions: First, the object must be a sentient being. There is no major offense with inanimate objects like wood; however, a corpse that has not yet decayed is still classified as a sentient being. Question: Why does this precept, unlike the previous two (killing and stealing), not include a condition specifying "another being" to distinguish oneself? Answer: Because stealing from oneself does not constitute theft, whereas engaging in sexual intercourse with oneself does constitute a violation. For example, according to the monastic rules, masturbation constitutes a major offense. Thus, this precept differs.

Second, the object must be the proper object: specifically, the three types of females and the two types of males. No major offense occurs with other objects.

Third, there must be the corresponding intention. If one mistakenly perceives a sentient being as wood, or mistakes the path for what is not the path, no major offense results.

Fourth, there must be lustful intent. No offense occurs while asleep or unconscious.

Fifth, the presence of the three poisons (greed, hatred, delusion). For lay bodhisattvas, if they skillfully control their minds and use skillful means to guide sentient beings, an exception is made and no offense is incurred. For monastics, this exception does not apply, so this condition does not exist for them.

Sixth, there must be physical movement toward the act. Without moving the body, no major offense occurs.

Seventh, there must be physical contact with the object, defined as entry to the depth of a hair's tip. If coerced by an enemy, contact is allowed, but the person must not experience pleasure.

五、闕緣義者，闕通可知。別中若闕初緣有二罪，闕第二有六罪，同前。謂異道想若決不決俱重，若非道同差畢竟不決，約心重方便，後若知非道得輕方便。又若二道互差於彼起疑，亦不決俱重。若非道差起彼疑，不決中方便，若決輕方便。次闕第三緣，亦想、疑二別。想有四句：一、本迷，謂無心犯重，元趣非道錯侵正道，後不知錯應結方便。二、後知入道結重方便，不同小乘，以《對法》五緣中有起彼想故也。又以大乘業思在意多約心結，故不同也。三、本心趣重，臨至正道忽轉想迷謂為非道，犯已知道暢遂本心，雖闕中心理亦應重，以心多境全故，小乘應據此義而說。四、畢竟不知，闕中後二心得重方便。二、疑中二句：一、疑道為非道，後心知道亦應結重。二、後畢竟不知，應得重方便。餘異道想、疑等俱重，以皆是犯境故。次闕第四緣者，有三句：一、怨持菩薩陰置女根中，由嚙指等禁心不受樂即總不犯，反此成犯。二、菩薩睡眠為他所婬，畢竟不覺理亦無犯。三、覺已不受樂無犯，受樂已成犯。次闕第五緣者，有二句：一、約位，在家菩薩闕此無犯，出家成犯。二、約三時心中，二心明慧、一心闇惑應重方便，二惑一慧理應成重。次闕第六緣者，有二句：一、若不動身無犯，以是身業犯故。二、若但起身即得方便罪，以未至身故非重。次闕第七緣，有二句：一、縱動身儀至境未對便止得方便，二、至境將處毛分未侵便止得重方便。

5. Conditions for Transgression: The general circumstances of lacking conditions are self-evident. Specifically: - If the first condition is lacking, there are two offenses. If the second is lacking, there are six offenses, as above. That is, if one has the thought of a different path, whether decided or undecided, both are grave. If it is not the intended path and the difference is complete but the outcome is indecisive, this is a minor offense based on intention. Later, if one realizes it is not the right path, the offense becomes minor. Also, if two paths differ and doubt arises about them, with no decision, both are grave. If doubt arises about a different path while deviating from that path, with no resolution, this is a minor offense. If resolved, it becomes a light offense. - Regarding the third condition, there are two types: thought and doubt. Thought has four variations: 1. Original confusion—no intention to commit a grave offense; initially aiming for a non-path but mistakenly violating the correct path, and never knowing the error—this should be considered a minor offense. 2. Later knowing one has entered the correct path—this results in a grave minor offense, unlike the Lesser Vehicle, because the *Abhidharma* includes the thought of the path as one of the five conditions. Also, because the Mahayana focuses on mental intention, the offense is determined by the mind, hence the difference. 3. Genuine intention toward a grave offense, but upon reaching the correct path, one suddenly becomes confused and mistakes it for a non-path. After committing the act, one knows and follows through on the original intention—though the middle condition is lacking, the mind is fully engaged with the object, so it should still be a grave offense. The Lesser Vehicle's explanation aligns with this point. 4. Complete ignorance—lacking both middle and later conditions—results in a grave minor offense. For doubt, there are two scenarios: 1. Doubting the correct path as a non-path, then later realizing it is the correct path—this should still be a grave offense. 2. Ultimately not knowing—this should result in a grave minor offense. Other cases, such as perceiving a different path or doubting, are all grave because they involve violating the precepts. - For the fourth condition, there are three types: 1. A Bodhisattva is restrained, with his insides placed in a woman’s genitals, but by biting a finger or similar action, he resolves not to experience pleasure—this is not an offense. Otherwise, it is. 2. A Bodhisattva is sleeping and has sex with him without his knowledge—this is also not an offense in principle. 3. Awakening without experiencing pleasure—no offense; experiencing pleasure becomes an offense. - For the fifth condition, there are two parts: 1. Based on status—if a lay Bodhisattva lacks this condition, there is no offense; for a monastic, it is an offense. 2. Based on the mental states of three time periods—if two states are clear and wise and one is dark and confused, it should be a grave minor offense; if two are confused and one wise, it should generally be a grave offense. - For the sixth condition, there are two: 1. If the body does not move, there is no offense, since this rule concerns physical actions. 2. If one only initiates the movement, the offense is a minor one, as the physical act has not yet been fully carried out. - For the seventh condition, there are two: 1. If one moves the body and approaches the target but stops before contact—this is a minor offense. 2. If one reaches the point of contact, with the tip of a hair at the edge, and stops—this is a grave minor offense.

第六、輕重者，略就六位顯之：一、約境，二、約心，三、合辨，四、約數，五、約造趣，六、約損，七、種類。初、犯境有十：一、死屍未壞，二、與鬼交通，三、畜生，四、人，五、諸親，六、女妹等，七、在家二眾持五、八戒等，八、出家二眾具大戒等，九、父母，十、聖人，如犯羅漢尼等。皆前輕後重，可知。二、約心者，亦有十種：一、有增上貪心，謂貪心猛盛，於父母等前無羞恥等。二、中品貪，雖具羞恥，而戀著極深。三、下品貪，謂具羞恥，戀著非深。重輕可知。四、約嗔心，謂嗔彼人，故作婬事。五、約癡，以謂如說欲不障道，而故作之。六、具貪嗔，謂嗔為方便，貪心究竟。七、具貪癡，謂以癡為方便，貪心究竟。八、嗔癡方便，貪心究竟。上五位皆前輕後重，可知。九、無記方便，癡貪究竟。十、善心方便，慈貪究竟。亦前重後輕可知。三、合辨者，有十種：一、重心對前重境。二、中心對前重境。三、輕心對重境。四、重心對中境。五、中心對中境。六、輕心對中境。七、重心輕境。八、中心輕境。九、輕心輕境。十、善心中下境。並有輕重，准事可知。四、約數者，有五種：一、暫犯生怖，即悔永斷。二、數犯自後懺之斷。三、數犯懺連綿不斷。四、犯已相續，終身不改。五、見犯為益，無持戒心，無懺悔意，執犯為是，以畢竟終身。皆前輕後重可知。五、約造趣者，有三種：一、極私竊。二、少避人。三、公然行。皆前輕後重。六、約損者，有五種：一、如欲火燒天祠等。二、壞自他梵行等。三、惡事顯彰，多人生謗。四、惡名流布，壞他信心。五、不壞他信。前重後輕可知。七、約種類者，謂摩觸、漏失、麁語、媒嫁等類，皆不應犯耳。《涅槃經》第三十一云：「若有菩薩自言戒淨，雖不與女人和合，見女人時生嘲調言語戲笑。如是菩薩成就欲法，毀破淨戒，污辱梵行，令戒雜穢，不得名為淨戒具足。」

Sixth, regarding degrees of severity, this is briefly explained through six aspects: one, by the object; two, by the state of mind; three, by combining both; four, by frequency; five, by the manner of commission; six, by the harm caused; seven, by the type of offense.

First, concerning the object of the offense, there are ten: 1. A corpse that is not yet decomposed. 2. Communicating with ghosts. 3. Animals. 4. Ordinary people. 5. Close relatives. 6. Sisters and other female relatives. 7. Lay men and women upholding the five or eight precepts. 8. Monks and nuns upholding the full precepts. 9. One's own parents. 10. Holy beings, such as offending an Arhat nun. In all cases, the former is lighter, the latter heavier, as can be understood.

Second, concerning the state of mind, there are also ten types: 1. Intense greed: when greed is extremely fierce, without shame even before parents, etc. 2. Medium greed: although possessing shame, attachment is very deep. 3. Minor greed: possessing shame, but attachment is not deep. The severity is lighter to heavier, as can be understood. 4. Concerning hatred: committing sexual misconduct out of anger toward that person. 5. Concerning delusion: believing, for example, that desire does not obstruct the path, and thus intentionally acting on it. 6. Possessing both greed and hatred: using hatred as the means, with greed as the ultimate intent. 7. Possessing both greed and delusion: using delusion as the means, with greed as the ultimate intent. 8. Using hatred and delusion as means, with greed as the ultimate intent. In the above five cases, the former is lighter, the latter heavier, as can be understood. 9. Using a neutral state as the means, with delusion and greed as the ultimate intent. 10. Using a wholesome mind as the means, with compassion and greed as the ultimate intent. Here, the former is heavier, the latter lighter, as can be understood.

Third, the combined analysis: There are ten combinations: 1. A heavy mind toward a heavy object. 2. A medium mind toward a heavy object. 3. A light mind toward a heavy object. 4. A heavy mind toward a medium object. 5. A medium mind toward a medium object. 6. A light mind toward a medium object. 7. A heavy mind toward a light object. 8. A medium mind toward a light object. 9. A light mind toward a light object. 10. A wholesome mind toward medium or light objects. In all cases, there are degrees of lightness and heaviness, which can be understood by considering the circumstances.

Fourth, concerning frequency, there are five types: 1. Briefly committing the offense, feeling fear, repenting, and permanently abandoning it. 2. Committing it repeatedly, later repenting and abandoning it. 3. Committing it repeatedly, with repentance but continuous relapse. 4. After committing, persisting without change for a lifetime. 5. Seeing the offense as beneficial, having no intention to uphold precepts, no mind of repentance, holding the offense as right, persisting thus for a lifetime. In all cases, the former is lighter, the latter heavier, as can be understood.

Fifth, concerning the manner of commission, there are three types: 1. Extremely secretive. 2. Somewhat avoiding others. 3. Openly and publicly. In all cases, the former is lighter, the latter heavier.

Sixth, concerning the harm caused, there are five types: 1. Like a fire of desire burning a heavenly shrine, etc. 2. Destroying one's own or others' pure conduct, etc. 3. Evil deeds becoming widely known, causing many people to slander. 4. An evil reputation spreading, destroying others' faith. 5. Not destroying others' faith. Here, the former is heavier, the latter lighter, as can be understood.

Seventh, concerning the types of offenses, such as inappropriate touching, emission, coarse speech, matchmaking, and other categories—all should not be committed.

The *Nirvana Sutra*, Volume 31, states: "If a bodhisattva claims his precepts are pure, yet even without engaging in union with a woman, upon seeing a woman he gives rise to teasing words, playful speech, and laughter—such a bodhisattva has achieved the dharma of desire, has destroyed pure precepts, has defiled pure conduct, has made his precepts mixed and impure, and cannot be said to have fully perfected pure precepts."

第七、得果者，依《十地論》及《對法》等，亦有三種：一、異熟果，墮三惡趣中受劇苦等。二、等流果，謂於人中受二妻相競及婦不貞良。三、增上果，謂人中所感外物多有怨競。又依《優婆塞戒經》第四云：「若復有人樂為邪婬，是人不能護自他身，一切眾生見皆生疑，所作之事妄語在先，於一切時常受苦惱，心常散亂，不能修善，喪失財物，所有妻子心不戀慕，壽命短促，是名邪婬現在惡果。捨此身已，處在地獄，受惡色身，飢渴長命，無量苦惱，是名後世惡業果報。若得人身，惡色惡力，人不憙見，不能守護妻妾男女，是一惡人因緣力故，一切外物不得自在。」又《大菩薩藏經》第十云：「舍利子！我說一切習近欲時，無有小惡而不造者。彼若報熟，無有小苦而不攝受。是故我說一切三千世界中眾生大怨，無過妻妾女色諸欲。」又云：「若有眾生味著男女妻妾諸女色欲，當知即是味著利刀之刃，即是味著大熱鐵丸，即是味著坐熱鐵床，即味著熱鐵梯橙。」又云：「當知婦人滅聖慧眼」，乃至廣說。又《正法念經》云：「妙色毒花，如觸猛火炎。欲樂亦如是，後受大苦惱。如火益眾薪，其火不可滅。自他俱能燒，欲樂亦如是。飛蛾投火，不見燒害苦。欲樂亦如是，癡人不覺知。」又云：「如是女欲網，繫縛甚堅牢。能令諸眾生，輪轉於有獄。身縛尚可解，心縛不可脫。心既欲為縛，常受諸苦惱。」又《真偽沙門經》云：「比丘有二事墮鑊湯中：一者常念愛欲心，二者喜愛結知友。」聖言：如此意念，尚墮鑊湯，況身語過患甚重。《智論》十二云：又有十罪，如彼應知。又律云：寧以男根置毒蛇口中，終不近女人。以毒蛇唯損一生，女害多生故；蛇害不入地獄，女害入地獄故；蛇害完身，女害法身故。幸諸智者，用深自誡。

**7. The Fruitions of Sexual Misconduct**

According to the *Ten Grounds Sutra* and the *Compendium of Abhidharma*, the results are threefold:

1. **Retribution Result**: One falls into the three lower realms and endures intense suffering. 2. **Corresponding Result**: As a human, one experiences two wives competing against each other or a wife’s infidelity. 3. **Environmental Result**: One’s external surroundings are filled with conflict, rivalry, and hostility.

Further, the *Upāsaka Precept Sutra* (Chapter 4) states: “If a person delights in sexual misconduct, they cannot protect themselves or others. Everyone who sees them becomes suspicious. Their actions are marked by lies and deception. They constantly suffer from anxiety and distraction, unable to cultivate goodness. They squander their wealth, and their partners feel no love for them. Their life is short. These are the immediate evil consequences of sexual misconduct. After death, they are born in hell, with an ugly body, endless hunger and thirst, and a long life of immeasurable suffering. This is the karmic consequence for future lives. If they eventually regain a human body, they will be ugly and weak, disliked by others, and unable to protect their own partners and children. Due to this evil person’s karmic force, all external possessions become unstable.”

Also, the *Great Bodhisattva Collection Sutra* (Chapter 10) says: “Shariputra, I declare that when one indulges in desires, there is no minor evil they will not commit. When the karmic result ripens, there is no minor suffering they will not receive. Therefore, I say that throughout the entire universe of three thousand worlds, no greater enemy exists for sentient beings than wives, concubines, and the desires of women and sex.”

It further states: “If any sentient being delights in men, women, wives, concubines, and physical desire, know that they are delighting in the blade of a sharp sword, in a red-hot iron ball, in a burning iron bed, and in a scorching iron ladder.”

It also states: “Know that women extinguish the sacred eye of wisdom,” and continues with extensive explanation.

The *Sutra of the True Dharma* says:

> “Like a poisonous flower of beautiful color, > Touching it is like grasping blazing fire. > So too, pleasure from desire, > Later brings immense suffering.

> As fire fuels itself on wood, > And cannot be extinguished, > Burning both itself and others, > So too does the pleasure of desire.

> The moth flies into the flame, > Blind to the agony of being burned. > So too, people lost in desire, > Remain ignorant and unaware.”

The same sutra also says:

> “The net of desire woven by women > Is a trap of the strongest bonds. > It causes all sentient beings > To spin endlessly in the prison of the cycle of existence.

> Physical bonds can be undone, > But mental bonds are unbreakable. > Once the mind is bound by desire, > One experiences constant suffering.”

The *Sutra of True and False Monastics* records: “For a monastic, two things cause one to fall into the boiling cauldron of hell: first, constantly dwelling on thoughts of love and desire; second, delighting in forming close, affection-based friendships.”

The Noble Ones say: Even such mental thoughts lead one to fall into the cauldron of hell. How much more severe are the offenses of physical and verbal misconduct?

The *Great Treatise on the Perfection of Wisdom* (Chapter 12) lists ten respective offenses, which should be understood accordingly.

Furthermore, the monastic discipline states: “One should prefer to place the male organ in the mouth of a venomous snake rather than approach a woman. For the serpent only destroys this one life, but women destroy many lives. The serpent’s bite does not send one to hell, but women’s involvement does. The serpent only harms the physical body, but women harm the Dharma body.”

May all wise beings, reflect deeply and take this to heart as a self-admonition.

第八、通塞者，先通中，謂得位菩薩有在家者，為化眾生，有開不犯。如《瑜伽戒本》云：「又如菩薩處在居家，見有女色，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，生多功德。出家菩薩為護聲聞聖所教戒，令不壞滅，一切不應行非梵行。」又《清淨毘尼經》云：「問曰：頗有犯戒成尸波羅密不？文殊師利答言：有。」謂菩薩教化眾生，不自觀戒。二、塞者，如《涅槃》三十一云：「復有菩薩自言戒淨，雖不與彼女人身合嘲調談笑，於壁障外遙聞女人瓔珞鐶釧種種諸聲心生愛著。如是菩薩成就欲法，毀破淨戒污辱梵行令戒雜穢，不得名為淨戒具足。復有菩薩自言戒淨，雖不與女人和合言語嘲調聽其音聲，然見男子隨逐女時，或見女人隨逐男時便生貪著。如是菩薩成就欲法，毀破淨戒污辱梵行令戒雜穢，不得名為淨戒具足。復有菩薩自言戒淨，雖復不與女人和合言語嘲調聽其音聲，見男女相隨，然為生天受五欲樂。如是菩薩成就欲法，毀破淨戒污辱梵行令戒雜穢，不得名為淨戒具足。善男子！若有菩薩清淨持戒，而不為戒、不為尸波羅密、不為果報、不為利益、不為菩提、不為涅槃、不為聲聞辟支佛，唯為最上第一義故護持淨戒。善男子！是名菩薩淨戒具足。」釋相可知。

**8. Openings and Closures**

First, let us consider the "opening" within the middle scope of practice. There are bodhisattvas who have attained a certain stage, yet remain householders. In order to guide living beings, they may engage in actions that would ordinarily be violations. For example, the *Yoga Precepts* states:

"Suppose a bodhisattva living at home encounters a woman who is unattached and inclined toward sensual indulgence. The bodhisattva, seeing this, thinks: 'Let me not give rise to anger, which would create much unwholesome karma.' If he goes along with her desires, he can then skillfully guide her to plant roots of goodness. He can also help her abandon unwholesome deeds and dwell in a mind of kindness and compassion, even as she engages in unchaste behavior. Although he practices such defiled acts, he commits no offense and generates great merit. A renunciant bodhisattva, however, must protect the sacred precepts taught by the disciples of the Buddha, ensuring they are not destroyed. Such a one should never engage in unchaste conduct."

The *Pure Vinaya Sutra* also raises this question: "Is it possible to perfect the perfection of moral discipline while committing offenses?" Manjushri answers: "Yes." This refers to a bodhisattva who, in guiding living beings, does not fixate on his own precepts.

Second, let us consider the "closure." The *Nirvana Sutra*, Chapter 31, says:

"There are bodhisattvas who claim to be pure in their precepts. Although they do not physically engage with women or jest with them in conversation, they hear from a distance, through a wall, the sounds of women's ornaments and jewelry, and their minds become attached. Such bodhisattvas are caught in the web of desire. They have broken their pure precepts, defiled their holy conduct, and sullied their moral code. They cannot be said to possess complete purity of precepts.

There are bodhisattvas who claim to be pure in their precepts. Although they do not unite with women, converse with them, or jest with them, nor even listen to their voices, when they see men pursuing women, or women pursuing men, they give rise to craving and attachment. Such bodhisattvas are caught in the web of desire. They have broken their pure precepts, defiled their holy conduct, and sullied their moral code. They cannot be said to possess complete purity of precepts.

There are bodhisattvas who claim to be pure in their precepts. Although they do not unite with women, converse with them, jest with them, listen to their voices, or watch men and women accompany one another, they still uphold their precepts for the sake of being reborn in heaven and enjoying the pleasures of the five senses. Such bodhisattvas are caught in the web of desire. They have broken their pure precepts, defiled their holy conduct, and sullied their moral code. They cannot be said to possess complete purity of precepts.

Good men! If there is a bodhisattva who upholds the pure precepts, yet does not do so for the sake of the precepts themselves, not for the perfection of moral discipline, not for rewards, not for personal benefit, not for enlightenment, not for nirvana, not for the attainment of disciple or solitary sage—but solely for the ultimate truth—then such a bodhisattva can be said to possess complete purity of precepts."

The detailed distinctions of these meanings can be understood accordingly.

第九、對治行者，約三聚辨。先就攝律儀，有二：先約境，謂此實是屎尿不淨等不淨觀，此中具說。又《智論》五種不淨等具錄。二、約心，謂此欲念皆從邪思惟起，若止此思，欲不生故。如說頌曰：「欲欲知汝本，但從思想生，我今不思，汝還不得生。」又此色境並是自心虛誑顯現，如《攝論》云：「於一端嚴婬女身，出家耽欲及飢狗，臭屍昌艶美飲食，三種分別悉不同。」故知貪取唯取自心，如狗嚙枯骨，自食津液等。又知能取所取皆此虛妄，空無所有，故無不離。二、約攝善法，菩薩正應修習正智正觀諸波羅密無邊善根，安有習行如此非穢？三、約饒益有情，菩薩理宜以世出世無量善法利益眾生，眾生若起如此煩惱，正應救彼，何容自以非穢及之？是故經云：「寧捨身命，不加惡於人。若加惡於人，無有是處」故也。《正法念經》云：「乃至畫婦女，眼尚不欲觀，破欲堅明慧，故名得解脫。」

Ninth, regarding the practice of counteracting it, it is explained in terms of the three aggregates. First, regarding the observance of precepts, there are two aspects: first, with respect to the object—that this is truly excrement, urine, impurity, and so on—the contemplation of impurity is fully explained here. Also, the five kinds of impurity and so forth from the Great Treatise on the Perfection of Wisdom are recorded in full. Second, with respect to the mind—that these lustful thoughts all arise from distorted thinking. If one stops such thinking, desire will not arise. As the verse says: "Desire, desire, I know your origin—you arise only from thought. If I no longer think of you, you can never arise again." Moreover, these forms and objects are all falsely manifested by one's own mind. As the Compendium of Abhidharma says: "In one beautiful woman's body, a renunciant's craving, a hungry dog's [reaction], a foul corpse, a stunning appearance, fine food—three kinds of discrimination are entirely different." Therefore one knows that greedy grasping only grasps at one's own mind, like a dog gnawing on a dry bone, licking its own saliva. Also, one knows that both the perceiving subject and the perceived object are all illusory, empty, and without substance—so there is nothing that is not abandoned. Second, regarding the cultivation of wholesome dharmas: a bodhisattva should rightly cultivate wisdom, right contemplation, the perfections, and immeasurable roots of virtue. How could they ever practice such impure things? Third, regarding benefiting sentient beings: a bodhisattva should rightly use immeasurable worldly and transcendent wholesome dharmas to benefit living beings. If beings give rise to such afflictions, one should rightfully rescue them—how could one possibly harm them with one's own impurity? Therefore the sutra says: "One would rather give up body and life than do harm to others. There is no justification for doing harm to others." The Sutra of the Right Dharma Recollection says: "Even when it comes to a painting of a woman, one does not even wish to look at it. One who destroys desire and firmly brightens wisdom is thereby said to be liberated."

第十、釋文者，三義同前。就初舉過制斷中有二：先、標過總制，二、顯示過相。初中先標過，謂自作教他等。二、「不得故婬」者，總制也。謂婬穢染欲非梵行所宜，故云「一切女人不得婬」。然以「故」簡誤，故云「不得故」也。准於此文及《集論》等，故知有境想。二、示過相中，先釋顯前自他作位有四作，謂因、緣、法、業，亦同前四釋。一、約能釋，謂因者內起染心邪思惟等，緣者外畜脂粉等莊身令染，法者作姿態等，又說艶言詞等，又施設婬事方法，業者以婬為家業。二、約所釋中，因者正道處，緣者摩觸等，法者詩對法等，業者令他動作以成業等。三、約通釋中，因者內起貪心，緣者外境現前，法者造趣方便，業者正犯結業。四、約自他作釋中，因者自作也，緣者助他成，法者說法教他，業者自他業成。此等釋上自作教人竟。次釋前「一切女」，謂越人至畜，故云「乃至畜生」。通下論有十種：一、畜，二、天，三、鬼，四、神，五、人，六、六親，七、姊妹，八、己女，九、母，十、非道。謂下部及口俱是所犯也。第二、「而菩薩」下制修善行中有二：先起心，後成益。前中，敬同上位起孝順心，愍其下位起慈悲心，此心綺互，文寄在後此中具有二成益者，救令離苦、度令入法也。「淨法與人」者，授與淨戒令修梵行，此是菩薩所應行。第三、「而反」下違制結犯，於中有四重：一、不作前益已乖正行，二、況更起惡法加人，三、況貪欲熾盛不擇禽獸，四、況於母等。此等四雖輕重不同，俱違正行，同結重愆，故云「波羅夷」也。

Tenth, explanation of the text: the three meanings are the same as above. In the first part, "citing the offense and establishing the prohibition" has two aspects: first, stating the offense generally to prohibit it; second, showing the specifics of the offense. In the first part, the offense is first stated, namely, doing it oneself or teaching others to do it, etc. Second, "must not intentionally engage in lust" is the general prohibition. That is, lustful defilement and sensual desire are not fitting for the pure conduct, hence it is said, "one must not engage in lust with any woman." However, the word "intentionally" distinguishes from accidental, hence it is said, "must not intentionally." Based on this passage and the *Collection of Discourses*, etc., it is known that there is a consideration of the situation and perception. Second, in showing the specifics of the offense, it first explains the four types of actions in the earlier "self and other" context, which are: the cause, the condition, the method, and the act, also following the four explanations above. First, explaining in terms of the agent: the cause is the internal arising of a defiled mind, wrong thoughts, etc.; the condition is external, such as keeping cosmetics to adorn the body and incite desire; the method is making seductive gestures, etc., and also speaking enticing words, etc., and also devising ways of engaging in lust; the act is making lust one's occupation. Second, explaining in terms of the object: the cause is the proper path of intercourse; the condition is touching, etc.; the method is poetic responses, etc.; the act is causing another to move so as to complete the act. Third, explaining in a general sense: the cause is the internal arising of greed; the condition is the external object appearing before one; the method is the expedient of approaching; the act is the actual offense that forms the karmic deed. Fourth, explaining in terms of self and other: the cause is doing it oneself; the condition is assisting others to accomplish it; the method is teaching others through words; the act is the completion of the deed by both self and other. These explanations finish the earlier statement about doing it oneself or teaching others. Next, it explains the earlier "all women," meaning extending from humans to animals, hence it is said, "even down to animals." The subsequent treatise lists ten types: first, animals; second, heavenly beings; third, ghosts; fourth, spirits; fifth, humans; sixth, the six kinds of relatives; seventh, sisters; eighth, one's own daughter; ninth, mother; tenth, improper paths. That is, the lower part of the body and the mouth are both places of offense. Second, in the passage beginning with "and the bodhisattva" — the part about cultivating good conduct — there are two aspects: first, arousing the mind; second, accomplishing the benefit. In the former, respecting those of higher status gives rise to a filial mind, and pitying those of lower status gives rise to a compassionate mind. These minds interweave; the text places this later, but here both are present. The two accomplishments of benefit are: rescuing them from suffering and leading them into the Dharma. "Giving pure Dharma to others" means bestowing the pure precepts so they can cultivate pure conduct — this is what a bodhisattva ought to do. Third, beginning with "but on the contrary," the part about violating the prohibition and incurring the offense has four layers of weight: first, not doing the previous beneficial acts already deviates from proper conduct; second, worse, one further generates evil dharmas to inflict on others; third, worse, one's lust blazes fiercely without distinguishing between humans and beasts; fourth, worse, one does so toward one's own mother, etc. Although these four differ in gravity, they all violate proper conduct and are all equally grave offenses, hence it is said, "parajika."