四分律刪繁補闕行事鈔 2.63

2.63

Next, regarding the characteristics constituting a transgression, there are two conditions. First, one inherently has a lustful mind toward the object before one: even if there are coverings and mutual obstructions, so long as entry is as small as the tip of a hair, it constitutes a major grave offense. It is constituted by possessing four conditions: first, it is a proper object (two passages for a male, three places for a female); second, giving rise to a defiled mind (meaning not being otherwise asleep, etc.); third, undertaking an expedient action; fourth, union with the object, whereupon it becomes a transgression. Second, if one is coerced by an enemy, who either brings one to the object before one or approaches one's body: the Buddha permitted bodily contact, but prohibited being defiled. This also possesses four conditions: first, it is a proper object (without asking whether oneself or another); second, being coerced by an enemy; third, union with the object; fourth, experiencing pleasure, whereupon it becomes a transgression. The *Samantapāsādikā* states: "For sexual intercourse without experiencing pleasure, it is like placing the male organ into the mouth of a poisonous snake or into fire; this is the characteristic of not being defiled." Question: Does this formulation of transgression for the precept against sexual misconduct apply to playing tricks or teasing? As when placing a young boy's organ into one's mouth in play, and thus lacking lustful intent. Answer: A lustful mind is difficult to discern. According to the Vinaya: "A mind stained by affectionate defilement is an intent of sexual desire; both incur grave offenses." The *Pañcavargika-vinaya* states: "If piercing is in play, it is a sthūlāccaya; if not in play, it is grave. The one who receives the piercing is also like this." The *Daśādhyāya-vinaya* states: "In the mouth, it must pass the teeth to constitute an offense; the other two passages have no allowance." The *Dharmaguptaka Vinaya* states: "If one is forcibly compelled by an enemy who inserts the male organ into the three objects of transgression, and at three times the mind feels no pleasure, none constitutes a transgression; if at the initial entry, after entering, or at withdrawal, at any one time there is a lustful intent, it is in all cases grave. If an enemy forcibly seizes a bhikṣu to perform impurity in the two places, and upon initial entry he feels pleasure, it is a grave offense; this applies even down to the four propositions concerning coverings and wrappings. If such an event occurs, insert a finger into one's mouth and bite it; feeling only the pain of the finger, one then avoids the grave offense. As the aforementioned treatise says, the snake's mouth and the fire are fitting." The Vinaya states: "If one performs impurity on a corpse that is half-decayed, mostly decayed, or between the bones, it is a sthūlāccaya." This formulation of transgression for the sexual precept does not depend on emitting semen; so long as one acts between bone and flesh, it is in all cases a sthūlāccaya; if one originally had the intention to emit semen, when semen is emitted it constitutes a saṃghāvaśeṣa. As the *Commentary on the Prātimokṣa* states, because it was originally not an intention for saṃghāvaśeṣa, as long as it is a proper passage, it is in all cases a transgression. Therefore the *Samantapāsādikā* states: "Even if the head is severed, performing sexual intercourse in the mouth or throat of a corpse is also grave." The Vinaya states: "If monks and nuns instruct each other to do it, the instructor incurs a sthūlāccaya; if they do not do it, they incur a duṣkṛta. If members of the lower three assemblies instruct one another, whether they do it or not, they both incur a duṣkṛta; for the doer, expulsion or a duṣkṛta is the difference (down to the lower classes of offenses, they equally incur a duṣkṛta)."