四分律刪繁補闕行事鈔 2.101

2.101

僧殘篇中，故失精戒第一。此戒人之喜犯，故在初也。《多論》：三義故，佛制此戒：一為令正法久住故，二欲止誹謗故，三欲生天龍善神信敬心故。四部律中，佛並訶責言：云何以此不淨手受人信施。具三緣：一標心作究竟意，二方便動轉（律中有六種：一內色，謂受色；二外色，謂不受色；三內外色，二色中間；四水中，逆水順水；五風中，同水法；六空者，自空動身，乃至餘境地），三體分盈流，便犯。《五分》：睡時不淨出，若覺，發心身動，偷蘭；身不動而心動者，吉羅。《善見》云：若手捉根而睡，擬出精者，眠中若出，僧殘。律中開夢出者不犯。若亂意睡眠有五過失：一者惡夢，二者諸天不護，三心不入法，四不思明相，五喜出精。《五分》：得五吉羅，以夢故不犯殘也。律不犯中，若夢中失，覺已，恐污身衣故，以弊物及手捺棄；若欲想出，若見好色不觸而失；若行時自觸兩髀而失，若觸衣而失，若浴時失，若手措摩而失；如是一切不作出精意而自出者，無犯。《十誦》：擔重遠行，騎乘，筋節斷解，便有種種精出。《善見》云：精遍身中故。《伽論》中，故出他精，偷蘭；為他作境界也。

In the category of saṃghāvaśeṣa, the precept against intentional emission of semen is the first. Because this precept is easily violated by people, it is placed first. The Sarvāstivāda-vinaya-vibhāṣā states: For three reasons the Buddha laid down this precept: first, to cause the true Dharma to abide long; second, wishing to stop slander; third, wishing to generate faith and reverence in devas, dragons, and benevolent deities. Across the four Vinayas, the Buddha rebuked them alike, saying: "How can one with such impure hands receive the offerings given in faith by others?" It possesses three conditions: first, fixing the mind with the intent to carry it to completion; second, moving and shaking through expedients (in the Vinaya there are six kinds: first, internal matter, meaning sentient matter; second, external matter, meaning insentient matter; third, internal-external matter, between the two kinds of matter; fourth, in water, against the current or with the current; fifth, in wind, the same method as water; sixth, in the air, moving one's body in mid-air, up to other external realms of ground); third, the bodily fluid overflowing and discharging; then one violates it. The Pañcavargika states: If impurity discharges while asleep, and if one awakens and gives rise to the intent and moves one's body, it is a thullaccaya; if the body does not move but the mind stirs, it is a duṣkṛta. The Samantapāsādikā states: If one holds the sexual organ with one's hand and sleeps, intending to emit semen, and it discharges during sleep, it is a saṃghāvaśeṣa. The Vinaya allows that emissions during dreams are not an offense. If one sleeps with a distracted mind, there are five faults: first, bad dreams; second, the devas do not protect one; third, the mind does not enter the Dharma; fourth, one does not contemplate the sign of dawn; fifth, one is prone to emitting semen. The Pañcavargika states: One incurs five duṣkṛtas; but because it is a dream, one does not incur a saṃghāvaśeṣa. In the Vinaya under non-offenses: if it is lost in a dream, and having awakened, fearing that it will soil the body or robes, one uses a scrap of cloth or one's hand to press and discard it; or if it discharges through lustful thoughts; or if seeing an attractive form, it discharges without touching; or if while walking one's two thighs rub together and it discharges; or if it discharges by touching clothes; or if it discharges while bathing; or if it discharges through touching and rubbing with the hand; in all such cases where one did not give rise to the intention to emit semen and it comes out of itself, there is no transgression. The Daśādhyāya states: Carrying heavy loads on a long journey, riding animals or vehicles, when the joints and sinews are broken and loose, then various discharges of semen occur. The Samantapāsādikā states: This is because semen permeates the entire body. In the Mātrikā, intentionally causing another to emit semen is a thullaccaya, because one serves as the sensory object for the other.