English
English version Greed is like a moth flying into a flame. Five hundred immortals who could fly lost their powers and fell. Even the one-horned immortal was captured by a woman. Therefore, the precepts say, 'Nothing is more fearsome than a woman.' It is better to put one's male organ into the mouth of a poisonous snake, for the snake only harms the physical body, while a woman harms the Dharma body. Nāgārjuna (Long Shu, a famous Buddhist philosopher) said, 'Women are clever at discerning people's intentions. They do not consider other gains or losses, but only take desire as their friend. Even the gentle breeze can be caught, but a woman's heart is difficult to স্থির. They never have enough of desire, and from this arise endless troubles. In the long night of birth and death, there is the sorrow of separation, and the six realms have no end. This is what is meant by the pleasures of desire having little taste and much suffering. Why is it said that the dust of desire is impure, yet appears to be pure?' The verse says, 'Although the physical body is impure, it appears to be pure, deceiving foolish people. They take pleasure in filth and are never satisfied, like pigs enjoying the mud.' This body is unclean, made of accumulated bones, with blood, flesh, and excrement, held together by a thin layer of skin. There are eighty thousand families of worms in the body, each family with nine hundred million. All kinds of foul and filthy things flow from the nine orifices. It is said to be impure, yet appears to be pure, because the surface of the skin has white fat and hot blood reflecting each other, using seductive eyes and various means to burn people's desires. Yet those foolish people never厌恶 and turn away, just as pigs never leave the mud all day long. Therefore, the precepts are now established to follow the circumstances and not violate them. Secondly, explaining the 'aspects of violation' in the text, as the sutra says, from self-indulgence to not indulging on purpose. In the Śrāvakayāna (Sheng Wen, the vehicle of the hearers) teachings, the sin of self-indulgence is heavier. Now, in the Bodhisattva precepts, the sin of inciting others to indulge is also heavy. Just as in the Hinayana (Xiao Sheng, the lesser vehicle) teachings, doing it yourself is considered karma, in the Mahayana (Da Sheng, the greater vehicle) teachings, inciting others is also considered karma. Universally applied to both Bhikshus (Biqiu, monks) and Bhikshunis (Biqiuni, nuns), it refers to all women. In reality, lay practitioners are only prohibited from improper sexual conduct, because improper sexual conduct not only hinders practice but also invites the consequences of evil realms. What is improper sexual conduct? As the *Yogācārabhūmi-śāstra* (Yuqie Shidi Lun, Treatise on the Stages of Yoga Practice) says: Women should not engage in sexual activity. Even in situations where sexual activity is appropriate, one must pay attention to non-genital areas, inappropriate times, inappropriate places, and inappropriate amounts. If it is unreasonable, all men and non-men, mothers, etc., are considered inappropriate objects for sexual activity. Anything other than the birth canal is called a non-genital area. When the body is unclean, when the fetus is full-term, when breastfeeding, when observing precepts, or when sick, because it is not suitable to engage in sexual activity when sick, these are called inappropriate times. In places where respected individuals reside, or in temples, or in front of the public, or on hard and uneven ground, these are called inappropriate places. If it exceeds five times, it is called an inappropriate amount. Not following worldly etiquette is called unreasonable. Lay practitioners, apart from these situations, engaging in sexual activity with their own spouses is permissible. --------------------------------------------------------------------------------
Chinese
虽非自妇若无所属。在家见利亦得行淫。如菩萨地云。在家菩萨见有母邑现无系属习淫欲法继心菩萨求非梵行。菩萨见已作意思惟。勿令彼恚多生非福。若随其欲便得自在。方便安处种善舍恶住慈愍心行非梵行。虽习如是秽染之法。而无所犯多生功德。出家不尔。护声闻故。言违犯性门者。如经淫因淫业淫法淫缘。且依粗相制初业故。若就出世。涅槃经云。虽不交女。壁外遥闻女璎珞声。心生爱着成欲破戒。优婆塞戒经云。菩萨想女人身上璎珞等皆波罗夷。当知此皆依地上制。如文殊问经云。菩萨出世戒若以心分别男女非男女相。是菩萨波罗夷故。境界事门者。如经乃至畜生女至及非道行淫。女三男二正是境也。以行余处不犯重故。言诸天者。魔女等反身为人淫比丘等。言非道者。法藏师云。除其产门余二处也。义寂师云。除三重处余支分等。若准律文。于道道想。于道非道想。及疑皆成重。若与境合入如毛头。即成究竟。若为怨逼开与境合。禁其受乐。今菩萨戒虽不乐欲。烦恼所制生乐无犯。言结成罪门者。如经而菩萨至波罗夷罪。对正结罪故。净法与人者。菩萨应以离欲法门施与众生度生死苦。 故心妄语戒第四 经。若佛子自妄语至是菩萨波罗夷罪。 述曰。初制意者。智论十五云。妄语之 现代汉语译本 虽非自妇，若无所属：即使不是自己的妻子，但如果没有归属。 在家见利亦得行淫：在家居士为了利益，也可以行淫。 如菩萨地云：如《菩萨地持经》所说。 在家菩萨见有母邑现无系属习淫欲法继心菩萨求非梵行：在家菩萨见到有女子，现在没有归属，并且有修习淫欲之法的想法，于是就去满足她的愿望，求非梵行。 菩萨见已作意思惟。勿令彼恚多生非福。若随其欲便得自在。方便安处种善舍恶住慈愍心行非梵行：菩萨见到这种情况，就思考：不要让她因为得不到满足而生嗔恨，从而产生很多不好的结果。如果顺从她的欲望，她就能得到自在。于是菩萨就方便地安顿她，让她种善因，舍恶果，安住在慈悲怜悯的心中，从而行非梵行。 虽习如是秽染之法。而无所犯多生功德：虽然修习这样不清净的法，但是没有犯戒，反而产生很多功德。 出家不尔。护声闻故：出家人不能这样做，因为要守护声闻戒。 言违犯性门者。如经淫因淫业淫法淫缘。且依粗相制初业故：说到违犯的性质方面，比如经典中说的淫因、淫业、淫法、淫缘。这些都是依据粗显的相来制定最初的戒律。 若就出世。涅槃经云。虽不交女。壁外遥闻女璎珞声。心生爱着成欲破戒：如果从出世的角度来说，《涅槃经》说，即使没有和女子交合，只是在墙外远远听到女子璎珞的声音，心中生起爱恋，也算是破戒。 优婆塞戒经云。菩萨想女人身上璎珞等皆波罗夷。当知此皆依地上制： 《优婆塞戒经》说，菩萨如果对女人身上的璎珞等产生贪恋，也算是波罗夷罪。应当知道这些都是依据地上的情况而制定的。 如文殊问经云。菩萨出世戒若以心分别男女非男女相。是菩萨波罗夷故：如《文殊师利问经》说，菩萨的出世戒，如果以心分别男女或者非男女之相，就是菩萨的波罗夷罪。 境界事门者。如经乃至畜生女至及非道行：说到境界方面，比如经典中说的乃至畜生女，以及非正常的性行为。 三男二正是境也。以行余处不犯重故：三个男人，两个正常的性行为对象，才是（构成犯罪的）境界。因为在其他地方行淫，不犯重罪。 言诸天者。魔女等反身为人淫比丘等：说到诸天，比如魔女等变化成人的样子，和比丘行淫。 言非道者。法藏师云。除其产门余二处也。义寂师云。除三重处余支分等：说到非道，法藏师说，除了产门之外的另外两个地方。义寂师说，除了三个重要的地方之外的其他部位。 若准律文。于道道想。于道非道想。及疑皆成重。若与境合入如毛头。即成究竟。若为怨逼开与境合。禁其受乐。今菩萨戒虽不乐欲。烦恼所制生乐无犯：如果按照戒律的条文，在正常的性行为对象上产生正常的想法，在正常的性行为对象上产生不正常的想法，以及怀疑，都构成重罪。如果和对象结合，进入像毛发一样细微的程度，就构成究竟罪。如果是被怨家逼迫而结合，禁止享受快乐。现在菩萨戒虽然不追求快乐，但是被烦恼所控制而产生快乐，不算犯戒。 言结成罪门者。如经而菩萨至波罗夷罪。对正结罪故：说到结成罪行的方面，比如经典中说的菩萨犯波罗夷罪，这是针对正式的结罪。 净法与人者。菩萨应以离欲法门施与众生度生死苦：清净的佛法给予他人，菩萨应该用远离欲望的法门施与众生，让他们脱离生死的痛苦。 故心妄语戒第四：所以说虚妄语戒是第四条。 经。若佛子自妄语至是菩萨波罗夷罪：经典说，如果佛弟子自己说虚妄语，就是菩萨的波罗夷罪。 述曰。初制意者。智论十五云。妄语之：叙述：最初制定这条戒律的用意，《大智度论》第十五卷说，虚妄语的