Vinayasamgraha 3.30

3.30

以染纏心者，自有染心而非是纏，應為四句：第一句者，謂心生染著；第二句者，謂於前境起愛縛心；第三句者，二事俱有；第四句者，謂除前相。女人者，謂可共交會，於彼身分復無傷損。手謂腕前。臂謂腕後。髮謂頭髮及繫髮衣。此中犯者，先有染心、堪行婬女，一一身分復無衣隔，於其九事悉皆有犯，謂觸、極觸、憑、捉、牽、曳、上、下、遍抱。觸謂以手創相觸著。極觸即是頻頻摩觸。憑謂身相倚著。捉謂以手捉持。牽謂從遠牽來。曳謂近處曳取。上謂從下舉上。下即從上擎下。遍抱即是總急抱持。若苾芻於女人處，為斯九事作受樂心，咸得眾教。若擬行不淨行，雖無衣隔觸彼女身，得窣吐羅罪。若一身壞、若二俱壞、若身多癬疥、若欲觸此而誤觸彼、若以髮毛爪齒而觸髮毛爪齒及乾枯骨、若復生疑為此為彼、若觸入滅盡定苾芻尼、若觸青瘀乃至骨鎖，皆犯窣吐羅罪。苾芻染心觸女，彼轉成男、或時自轉、或二俱轉，得窣吐羅等罪、或波羅市迦罪。苾芻觸男，彼轉成女，得眾教罪。或時自轉或二俱轉，得罪同前。想轉不轉及尼觸女男，罪有重輕隨事廣說。如是應知，無堪小女、丈夫、半擇迦，無物隔者，並窣吐羅罪。若有物隔并傍生類，咸得惡作。人女人女想，若復生疑，染意觸時，並得本罪。非人女人女想疑，吐羅。人女非人女想，惡作罪。二形之人若女強者，得僧伽伐尸沙。若異此者，但得麁罪。母女、姊妹作受樂心觸彼身時，亦得麁罪，由羞慚境樂想不生；若無羞慚即得本罪。若於女根以脚指蹴，若土瓦打，皆得吐羅。凡諸苾芻不應畫作女人形狀及餘有情，皆惡作罪。其無犯者，若圖白骨、若畫髑髏、若香泥畫地為眾花彩、若無染心觸母女姊妹等、若復於餘作母等想、或若觸時心同觸地、若復好心欲觀女身冷熱堅軟。

"With a mind entangled by lust": one may have a lustful mind without it being entangled, which should be formed into four permutations. The first permutation is where lustful attachment arises in the mind; the second permutation is where a mind bound by affection arises toward the object before one; the third permutation is where both occur; the fourth permutation is where neither occurs. "A woman" means one capable of sexual union whose bodily parts are free from injury. "Hand" means before the wrist. "Arm" means behind the wrist. "Hair" means head hair and cloth bound to the hair. As for the offence herein: when with a prior lustful mind one approaches a woman capable of sexual intercourse, and without clothing intervening between each bodily part, an offence is incurred in all nine acts: touching, repeated touching, leaning against, grasping, pulling, dragging, raising up, pressing down, and clasping all over. "Touching" means initially making contact with the hand. "Repeated touching" means rubbing and touching frequently. "Leaning against" means resting the body against hers. "Grasping" means seizing and holding with the hand. "Pulling" means drawing her from afar. "Dragging" means hauling her close by. "Raising up" means lifting upward from below. "Pressing down" means pushing downward from above. "Clasping all over" means embracing tightly in full. If a bhikṣu, regarding a woman, performs these nine acts with a mind that experiences pleasure, in all cases he incurs a saṅghāvaśeṣa. If he intends to engage in impure conduct, even if touching her body without clothing intervening, he incurs a sthūlātyaya offence. If one body is decayed, if both are decayed, if the body has much scabies and eczema, if wishing to touch this one he mistakenly touches that one, if he touches hair, body hair, nails, or teeth with hair, body hair, nails, or teeth or touches dry, parched bones, if doubt arises as to whether it is this or that, if he touches a bhikṣuṇī who has entered the cessation attainment, or if he touches a blue-black corpse up to a skeleton—all incur a sthūlātyaya offence. If a bhikṣu with a lustful mind touches a woman, and she transforms into a man, or he himself transforms, or both transform, he incurs offences such as sthūlātyaya, or a pārājika offence. If a bhikṣu touches a man and he transforms into a woman, he incurs a saṅghāvaśeṣa offence; if he himself transforms or both transform, the offences incurred are as above. As to whether perception transforms or does not transform, and a nun touching a woman or a man, the gravity of the offences is expounded at length according to the circumstances. Thus one should know that toward an incapable young girl, an adult man, or a paṇḍaka, when there is no intervening object, all incur a sthūlātyaya offence. If there is an intervening object, and likewise toward animals, in all cases a duṣkṛta is incurred. Touching a human woman with the perception of a human woman, or with doubt, with a lustful mind, in all cases incurs the root offence. Toward a non-human female with the perception or doubt of a human woman: a sthūlātyaya. Toward a human woman with the perception of a non-human female: a duṣkṛta offence. In the case of a person with both characteristics, if the female is dominant, he incurs a saṅghāvaśeṣa; if otherwise, he incurs only a gross offence. When touching the body of his mother, daughter, or sister with a mind that experiences pleasure, he also incurs a gross offence, because the perception of pleasure does not arise toward an object evoking shame; if there is no shame, he incurs the root offence. If one kicks the female genital organ with a toe, or strikes it with earth or a potsherd, each incurs a sthūlātyaya. In general, bhikṣus should not paint the forms of women or other sentient beings; all are duṣkṛta offences. As for those without offence: if depicting white bones, if drawing skulls, if decorating the ground with fragrant mud with various floral patterns, if touching mother, daughter, sister, and the like without a lustful mind, if conceiving toward others the perception of a mother and so forth, if when touching the mind is as if touching the earth, or if with good intentions one wishes to inspect the heat, coldness, hardness, or softness of a woman's body.