四分戒本疏卷第一．第二．第三 2.10

2.10

若比丘婬欲意於女人前自歎身言大妹我修梵行持戒精進修行善法可持是婬欲法供養我如是供養第一最僧伽婆尸沙　今辨滿足戒本文有五句　初列。後釋。言列者。一犯人。二染心。三境界人女。四自嘆索供養。五結犯。言釋者。前三句可知。第四自嘆索供養句中有二。一自嘆五句。二可持已下索供養。言嘆五句者。一自嘆身。二言修梵行。三持戒。四精進。五修善法。釋此五句以為四段。一釋嘆身有二。一色身豐美。二嘆種性。故律云。嘆身端政好顏色。我是剎帝利長者居士婆羅門大性種。二解梵行。以精進解梵行故曰勤修離穢濁。三解持戒。治犯戒方便之心名不缺。治根本犯戒之罪名不穿。離後眷屬曰不染污。一戒具三。諸戒同爾。故律云。持戒精進者不缺不穿漏無染污。四釋善治。謂十二頭陀及諸善業同。故律云。修善法者。樂閑淨處。時到乞食。著糞掃衣。不作餘食法。一坐食一揣食。塚間坐露地坐樹下坐。常坐隨坐。持三衣。唄匿多聞能說法。持毘尼坐禪是也。二可持已下解索供養。是第一之義。第五結犯者。此是僧伽婆尸沙。此是結罪句。輕重有三。一若作如上自譽己供養我來即犯殘罪。雖嘆如上事不說婬欲者犯蘭。若在人女前。一自嘆譽身一僧伽婆尸沙。隨自嘆身了了者一一僧殘。言不了偷蘭。若手印。若遣書信。若遣使。若現知相令彼。知者殘。不知者蘭。除二道索餘處供養蘭。非人女蘭。不了吉。畜生吉。境想如上。不犯中律云。若比丘語女人言。此處妙尊最上。此比丘精進持戒修善法。汝等應以身口意業供養於彼。若女意謂。為我歎身。若說毘尼。言此及此彼謂歎身。若錯說者並不犯。

"If a monk, with lustful intent, praises himself before a woman, saying: 'Elder sister, I cultivate the brahma-conduct, uphold the precepts, am energetic, and practice wholesome dharmas; you may sustain me with this dharma of lustful desire—such sustenance is supreme and foremost,' it is a saṃghāvaśeṣa." Now, to analyze the full Prātimokṣa text, there are five clauses: first the listing, and afterward the explanation. As for the listing: (1) the offender; (2) lustful mind; (3) the object, a human woman; (4) praising oneself to solicit sustenance; (5) determination of the offense. As for the explanation: the first three clauses are self-evident. In the fourth clause, praising oneself to solicit sustenance, there are two parts: first, five phrases of self-praise; second, from "you may sustain" onward, soliciting sustenance. As for the five phrases of praise: (1) praising one's own body; (2) saying one cultivates the brahma-conduct; (3) upholding the precepts; (4) energetic; (5) practicing wholesome dharmas. Explaining these five phrases comprises four sections: 1. Explaining the praise of the body has two aspects: (a) the physical form is handsome and fine; (b) praising one's caste or lineage. Thus the Vinaya states: "He praises his body as being upright and of fine complexion, [saying,] 'I am of the great lineage and caste of kṣatriyas, elders, householders, or brāhmaṇas.'" 2. Explaining the brahma-conduct: because brahma-conduct is explained through energetic diligence, it is called "zealously cultivating and staying free from impurity." 3. Explaining upholding the precepts: remedying the expedients of breaking the precepts is called "unbroken"; remedying the fundamental offenses of breaking the precepts is called "unbreached"; being free from subsequent accompaniments [of faults] is called "unstained." A single precept possesses all three, and all precepts are likewise. Thus the Vinaya states: "One who upholds the precepts and is energetic is unbroken, unbreached, unperforated, and unstained." 4. Explaining wholesome cultivation: this refers to the twelve dhūtas as well as wholesome deeds. Thus the Vinaya states: "One who practices wholesome dharmas delights in a quiet and pure place, begs food when the time comes, wears rag robes, does not observe the rule of remaining food, eats at one sitting, eats in one ball, sits in a charnel ground, sits in the open, sits beneath a tree, always sits upright, sits according to need, keeps the three robes, chants chants, has learned much and can preach the Dharma, upholds the Vinaya, and sits in dhyāna." Second, from "you may sustain" onward explains the soliciting of sustenance, which means the foremost. Fifth, the determination of the offense: this is a saṃghāvaśeṣa, which is the clause fixing the offense. In terms of severity, there are three grades: 1. If one makes such self-praise as above, [saying,] "come sustain me," one directly commits a saṃghāvaśeṣa offense. If one praises such matters as above but does not speak of lustful desire, one commits a sthūlāccaya. If in the presence of a human woman, for each instance of praising one's own body there is one saṃghāvaśeṣa; corresponding to each clearly understood self-praise, there is each time a saṃghāvaśeṣa. If it is not understood, it is a sthūlāccaya. If done by hand gestures, by sending a letter, or by sending a messenger, or by showing an intelligible sign to make her understand—if she understands, it is a saṃghāvaśeṣa; if she does not understand, it is a sthūlāccaya. Except for the two paths, soliciting sustenance on other parts of the body is a sthūlāccaya. With a non-human female, it is a sthūlāccaya; if not understood, a duṣkṛta. With an animal, it is a duṣkṛta. Mistaken perceptions of the object are as above. Under non-offenses, the Vinaya states: If a monk speaks to a woman, saying, "This place is wondrous, venerable, and supreme; this monk is energetic, upholds the precepts, and practices wholesome dharmas; you should sustain him through deeds of body, speech, and mind." Or if the woman thinks, "He praises his body for my sake." Or when reciting the Vinaya, saying "such-and-such" and she thinks it is praising the body. Or if one mispronounces—in all such cases there is no offense.