[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) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 2.102 # 四分律刪繁補闕行事鈔 2.102 四分律刪繁補闕行事鈔 2.102 - **Language:** Classical Chinese ### [2.102](https://indike.org/pramana/in.bauddha.taisho.1804.2.102) 摩觸女人戒第二。《多論》六義：一者出家之人，飄然無所依止；今制此戒，與之作伴，有所依怙故。二為息鬪諍，此是諍競根本故。三為息疑嫌，不但為捉而已，謂作大惡故。四為斷大惡之原，禁微防著故。五為護正念，若觸女人必失正念故。六比丘出家，理應超絕塵染，栖心累外，為世軌則；若觸女人，則喪世人崇敬心故。具五緣成犯：一人女，二人女想，三有染心，四身相觸，五著便結犯。初明人女者，律本云：四種女人，如淫戒中。有淫心者，愛染污心。身者，從髮至足也。言相觸者，有三種：初比丘往觸無衣覺女、睡眠、新死、少分壞者；但使往觸著，不問受樂不受樂，皆犯僧殘。二者女來觸比丘，不必須淫心，而比丘要須動身、受樂者，犯殘；此律文不了，今準《十誦》，言犯僧殘；若不動身而受樂者，此律吉羅。若先有染心於前女，後女來觸比丘，不動而受樂者偷蘭；遮動則犯殘。如上並據二俱無衣以言；若互有衣者犯偷蘭；二俱有衣犯吉羅。若以二形身相觸，偷蘭；此又律文不了，如《十誦》、《伽論》，意在女者僧殘，在男者偷蘭。律中若欲心觸男子，或衣鉢坐具，乃至自觸身，一切吉羅。《善見》：若以髮髮相觸，爪爪相觸，悉偷蘭，以無覺能觸故。覺境、不覺，應作四句。《十誦》：比丘及女人，身根互壞，相觸皆蘭。若以爪齒毛瘡無肉骨觸女身偷蘭。若依《四分戒本》：若捉髮者殘，謂以覺觸不覺也。《僧祇律》中：若觸畜生女者，一切吉羅，非人女亦爾，謂無淫心。《十誦》：若觸不能女男身者，俱蘭。《僧祇》：意謂男子黃門，而是女人，觸者殘；謂前有方便心，後稱本境。《善見》云：相觸得五罪，謂夷、殘、蘭、吉，指觸故波逸提。不犯中，律云：若有所取與相觸，或戲笑，若相解時相觸，一切不犯，非不犯餘罪。《僧祇》：若共女人捉物，呪願捉器，行食捉繩頭尾，捉杖竹木，皆非威儀，有欲心者吉羅。欲心動物及以器繩，或灒水著女，皆偷蘭。若母等近親，久別相見，抱捉比丘者，當正念住，不犯。《十誦》：若母女姊妹，為病患，及水、火、刀兵、深坑、惡獸難；救者，無犯，但無染心。若為水所沒，開比丘手捉；雖淫心起，但捉一處莫放；到岸不應故觸，得殘。若女人寫水注比丘手，水流不斷，於女生淫心偷蘭。《僧祇》：若城門道迮，逢女人鬧者，要待希已便過。若女人有所須，令淨人與；無者持著床几上，語言取之。若擔重不舉，倩比丘者，旁無淨人，比丘為舉著高處，令自擔之。若乞食時，有端正女持食來，比丘若起淫心者，放鉢著地，令餘人授受之。準此，若就女人取針線瓶盂等物，恐搪觸者，當語著地，然後比丘自取。餘並例知。《十誦》、《四分》，開處猶多；若據《僧祇》，水溺難緣，至死不開。須知急緩之意，過集積增，莫不由此。 > The second precept on physically touching a woman. The Sarvāstivāda-vinaya-vibhāṣā gives six reasons: First, one who has left home drifts without relying upon anything; this precept is now established to serve as a companion for him, so that he has something to rely upon. Second, to quell disputes, as this is the root of quarreling. Third, to quell suspicion and slander, because people would not think it was merely taking hold \[of her\], but that a great evil was being committed. Fourth, to sever the source of great evil, by preventing subtleties to guard against attachment. Fifth, to guard right mindfulness, because if one touches a woman, one is certain to lose right mindfulness. Sixth, when a bhikṣu leaves home, in principle he ought to transcend mundane defilement, rest his mind outside entanglements, and serve as a model for the world; if he touches a woman, he loses the worldly people's reverence. It requires five conditions to constitute an offense: 1. A human female; 2. The perception of her as a human female; 3. Having a mind of lustful attachment; 4. Mutual physical contact; 5. Upon making contact, an offense is incurred. First, to clarify 'human female': the base Vinaya states that there are four kinds of women, as in the precept against sexual intercourse. 'Having a mind of lustful attachment' means a lustful, defiled mind. 'Body' means from the hair to the feet. Regarding 'mutual contact', there are three kinds: First, the bhikṣu goes and touches an unclothed conscious female, one who is asleep, one newly dead, or one minimally decomposed; if he merely goes and makes contact, regardless of whether he experiences pleasure or not, he incurs a saṃghāvaśeṣa in all cases. Second, the woman comes and touches the bhikṣu: it is not necessary that she has a lustful mind, but if the bhikṣu moves his body and experiences pleasure, he incurs a saṃghāvaśeṣa. This Vinaya text is unclear; now following the Daśādhyāya-vinaya, it is said that he incurs a saṃghāvaśeṣa. If he does not move his body but experiences pleasure, in this Vinaya it is a duṣkṛta. If he previously had a mind of lustful attachment toward the woman before him, and later the woman comes and touches the bhikṣu, if he does not move but experiences pleasure, it is a sthūlātyaya; if he moves, he incurs a saṃghāvaśeṣa. The above are all spoken based on both being unclothed. If one of them has clothing, he incurs a sthūlātyaya; if both have clothing, he incurs a duṣkṛta. If there is mutual contact with the body of a hermaphrodite, it is a sthūlātyaya; here again the Vinaya text is unclear, but according to the Daśādhyāya-vinaya and Vinayavibhāṣā, if his intention is on the female aspect, it is a saṃghāvaśeṣa, and if on the male aspect, a sthūlātyaya. In the Vinaya, if with lustful desire one touches a male, or robes, bowls, or sitting mats, or even touches one's own body, all are duṣkṛtas. The Samantapāsādikā says: If hair touches hair, or nail touches nail, all are sthūlātyayas, because that which lacks sensation touches \[that which lacks sensation\]. For conscious and non-conscious objects, a fourfold proposition should be made. The Daśādhyāya-vinaya says: If the physical faculties of both the bhikṣu and the woman are mutually damaged, touching each other is in all cases a sthūlātyaya. If one touches a woman's body with nails, teeth, hair, wounds, or meatless bones, it is a sthūlātyaya. If according to the Dharmaguptaka-prātimokṣa: taking hold of hair is a saṃghāvaśeṣa, this refers to using that which has sensation to touch that which lacks sensation. In the Mahāsāṃghika-vinaya: if one touches an animal female, all are duṣkṛtas; an unhuman female is also like this, referring to when there is no lustful mind. The Daśādhyāya-vinaya says: If one touches the body of an asexual woman or man, both are sthūlātyayas. The Mahāsāṃghika-vinaya says: If one thinks it is a man or a paṇḍaka, but it is actually a woman, touching her incurs a saṃghāvaśeṣa; this refers to previously having a preparatory mind, and later conforming to the original object. The Samantapāsādikā states: Mutual contact incurs five offenses—namely, pārājika, saṃghāvaśeṣa, sthūlātyaya, and duṣkṛta; touching with a finger incurs a pāyattika. Under non-offenses, the Vinaya states: If taking or giving something results in contact, or if one is jesting, or if contact occurs while untying each other, none of these constitute this offense, though it does not mean there is no other offense. The Mahāsāṃghika-vinaya says: If one holds an object together with a woman, holds a vessel while reciting an aspiration, holds the ends of a cord while serving food, or holds a staff, bamboo, or wood together, these are all improper conduct (īryāpatha); if one has lustful intent, it is a duṣkṛta. Moving an object, vessel, or cord with lustful intent, or splashing water onto a woman, are all sthūlātyayas. If a mother or other close relative embraces or takes hold of a bhikṣu after a long separation, he should abide in right mindfulness, and there is no offense. The Daśādhyāya-vinaya says: If a mother, daughter, or sister suffers from illness, or faces perils of water, fire, weapons, deep pits, or ferocious beasts, rescuing them is without offense, provided there is no lustful mind. If she is submerged in water, the bhikṣu is allowed to grab her by hand; even if a lustful thought arises, he should hold only one place and not let go; having reached the bank, he should not intentionally touch her, \[otherwise\] he incurs a saṃghāvaśeṣa. If a woman pours water into a bhikṣu's hand in an unbroken stream, and he generates a lustful mind toward the woman, it is a sthūlātyaya. The Mahāsāṃghika-vinaya says: If a city gate or path is narrow and one encounters a crowded throng of women, one must wait until it clears before passing. If a woman needs something, he should have a kappiyakāraka give it; if there is none, he should place it upon a bed or table and tell her to take it. If a load is too heavy to lift and she asks the bhikṣu for help, when there is no kappiyakāraka nearby, the bhikṣu may lift it onto a high place for her and let her carry it herself. If, when begging for food, a beautiful woman comes carrying food, if the bhikṣu gives rise to a lustful thought, he should set his bowl on the ground and let someone else hand it back and forth. Following this, if one obtains needles, thread, water vessels, or other items from a woman, fearing inadvertent contact, he should tell her to place them on the ground, and then the bhikṣu takes them himself. The rest are understood by analogy. The Daśādhyāya-vinaya and Dharmaguptaka Vinaya have many allowances; but according to the Mahāsāṃghika-vinaya, even in the peril of drowning, there is no allowance even unto death. One must understand the intention behind strictness and leniency: the accumulation and increase of faults invariably stem from this. > — English (machine translation) (machine translation) - [Previous: 2.101](https://indike.org/pramana/in.bauddha.taisho.1804.2.101) - [Next: 2.103](https://indike.org/pramana/in.bauddha.taisho.1804.2.103) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1804.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.2.102) — English, machine translation ## Linked texts (1) - [四分戒本疏卷第一．第二．第三](https://indike.org/pramana/in.bauddha.taisho.2787.2.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.102](https://indike.org/pramana/in.bauddha.taisho.1804.2.102) · Pramāṇa