四分律刪繁補闕行事鈔 2.101

2.101

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.