四分律刪繁補闕行事鈔 2.62

2.62

初明犯境者，《僧祇》云：可畏之甚，無過女人，敗正毀德，莫不由之。染心看者，越毘尼；聞聲起染，亦爾。《智論》云：淫欲雖不惱眾生，心心繫縛，故為大罪。故律中淫欲為初；又比丘法，今世取涅槃故。《四分》中犯境，謂人、非人（天子鬼神等）、畜生三趣。據報則男女二形。據處則女人三道，謂大、小便道及口；男子二道。此等淫處，若覺、睡眠，若死、未壞、少壞，但使入淫處如毛頭，皆波羅夷。律云：牛馬猪狗雁雞之屬，莫問心懷想疑，但是正道，皆重。餘《摩得伽論》，具明犯之分齊。然淫過麁現，人並知非，及論問犯，犯皆結正；約相示過，耳不欲聞，或致輕笑，生疑生怪。故《善見》云：法師曰：此不淨法語，諸聞說者勿驚怪，生慚愧心，志心於佛。何以故？如來慈愍我等，佛是世間王，離於愛染，得清淨處；為愍我等，說此惡言，為結戒故。又觀如來功德，便無嫌心，若佛不說此事，我等云何得知波羅夷罪？有笑者驅出。

First, explaining the object of transgression. The *Mahāsāṃghika-vinaya* states: "Nothing is more terrifying than women; ruining rectitude and destroying virtue all stem from them." Looking with a defiled mind is a vinayātikrama; giving rise to defilement upon hearing her voice is also like this. The *Mahāprajñāpāramitā-śāstra* states: "Although sexual desire does not harm living beings, it binds thought after thought; therefore it is a major offense." Thus sexual desire comes first in the Vinaya; furthermore, the Dharma of a bhikṣu is for attaining nirvāṇa in this very life. In the *Dharmaguptaka Vinaya*, the objects of transgression refer to the three destinies of humans, non-humans (devas, ghosts, spirits, etc.), and animals. According to physical retributions, there are two forms, male and female. According to locations, there are three passages in a woman, namely the passages of feces and urine, and the mouth; and two passages in a man. Regarding these places for sexual intercourse, whether awake or asleep, whether dead, uncorrupted, or slightly corrupted: so long as entry into the place of intercourse is as small as the tip of a hair, it is in all cases a pārājika. The Vinaya states: "Regarding species such as cattle, horses, pigs, dogs, wild geese, and chickens, without asking whether one holds notions [of what it is] or doubts, as long as it is an actual passage, it is in all cases a grave [offense]." The remainder is fully explained regarding the scope of transgression in the *Vinayamātṛkā*. However, the fault of sexual misconduct is coarse and manifest, and people all know it to be wrong; yet when discussing and inquiring into transgressions, all infractions are judged definitively. In pointing out the faults according to their specific characteristics, the ear does not wish to hear them, or they may induce light laughter, giving rise to doubts and bewilderment. Therefore the *Samantapāsādikā* states: "The Dharma Master said: 'These are words concerning impure matters; let all who hear them spoken not be startled or bewildered, but give rise to shame and conscience, and set their minds firmly on the Buddha. Why? The Tathāgata has compassion for us. The Buddha is the king of the world, free from attachment and defilement, having attained the pure state; out of compassion for us, he spoke these coarse words in order to formulate the precepts. Moreover, by contemplating the Tathāgata's virtues, one will have no resentment in mind. If the Buddha had not spoken of these matters, how would we know the pārājika offenses?' If anyone laughs, expel them."