四分律刪繁補闕行事鈔 2.62

2.62

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."