[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分戒本疏卷第一．第二．第三](https://indike.org/pramana/in.bauddha.taisho.2787) › 2.6 # 四分戒本疏卷第一．第二．第三 2.6 四分戒本疏卷第一．第二．第三 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.2787.2.6) 若比丘婬欲意與女人身相觸若捉手若捉髮若觸一一身分者僧伽婆尸沙　此滿足戒本五句料簡。初略辨。後廣釋。略中一犯人。二內有染心。三所觸境。四身相觸。五若觸一一下結犯。今廣釋。言若比丘者義如上辨。言婬慾意者愛染污心。所言女人者如上婬戒中說。為欲通收覺與不覺等四種境故。不以有智未命終釋女真言如上。所言身者從髮至足。見云。若髮抓抓相觸蘭。以無覺故。所言相觸者。若捉手至身分已來九種摩業。初句下一一釋。言舉者若捉摩重摩。或牽或推。逆摩順摩。或摩或舉或捉或下或捺。若餘觸方便也。所言若捉摩者。摩身前後。牽者牽前。推者推却。逆摩者從下至上。順摩者從上至下。舉者捉舉上。下者若立捉令坐。捉者若捉前捉後捉乳捉髀。捺者捺前捺後若捺乳捺脾。皆是摩業。所言僧伽婆尸沙。是第五結犯句。於中有三種罪相。初若相觸二俱無衣情濃故著便僧殘。女觸比丘動身同犯。若不動身但吉。第二若相觸互有衣情淡著便偷蘭。第三若相觸俱有衣情最輕微著便犯俱無。衣中若心境相應犯殘。若心不當境疑故輕。如於覺境有此階降。睡死少分壞三境類亦可知。故律云。比丘往觸無衣覺女。睡眠新死少分壞者。但使往觸著不問。受樂不受樂皆犯殘罪。若女來觸比丘不必須婬心。而比丘要須動身受樂者犯殘。若不動身而受樂者吉。若先有染心雖不動身。而受樂者有觸意故犯蘭。動則犯殘。若與二形身相觸偷蘭。十誦伽論云。意在女者殘。在男者蘭。善見云。若以髮髮相觸爪爪相觸悉皆偷蘭。以無覺能觸故根互壞相觸者皆蘭。若觸畜生女者一切吉羅。僧祇意。謂男子黃門而是女人觸者僧殘。謂前有方便心後稱本境。祇一時觸多女人一殘。一一觸多殘。比丘知法多詐捉女共臥竟夜不移一殘。若以欲心觸男子身或衣鉢坐具皆吉　問。婬戒同犯。此階不同者何　答。良以患興於內觸境。斯辯正道。暢適耽著情深不簡彼此。摩觸非無內染情悅在境境。殊人畜形別男女情即濃淡故有階降。不犯中。律云。若有所取與相觸。或戲笑。若相解時相觸一切不犯。非不犯餘罪。僧祇若共女人捉物。呪願捉起。行食捉繩頭尾。捉杖竹木。皆非威儀。有欲心者犯吉羅。欲心動物及以器繩或灒水著女皆偷蘭。若母等近親久別相見抱捉。比丘者當正念住不犯。十誦若母女姊妹為病患及水火刀兵深坑惡獸難救者無犯。但無染心。若為所沒開。比丘手捉雖婬心起。但捉一處莫放到岸。不應故觸觸得淺。若女人瀉水注比丘手。水流不斷。於女生婬心偷蘭。僧祇若城門道迮閙者惡待希已便過。若女人要所須令淨人與。無者持著机上。語言取之。若物重不舉。請比丘者傍無淨人。比丘為舉著高處令自擔重。若乞食時有端正女人。持食來。比丘若起婬心者。放蓋著地。令餘人授受之。准此若就女人取針綫瓶等物。恐裳觸者當語置地。然後比丘自取。餘並例知。十誦四分開處猶多。若據僧祇水溺難緣至死不開。須知急緩之意。過積集僧莫不由此。 > If a bhikṣu, with lustful intent, has physical contact with a woman, whether grasping her hand, grasping her hair, or touching any part of her body, it is a saṃghāvaśeṣa. This complete Prātimokṣa text is analyzed in five clauses. First, a brief identification, and later, an extensive explanation. In the brief \[identification\]: 1. The offender. 2. Internally having a defiled mind. 3. The object touched. 4. Mutual physical contact. 5. From "if touching any part" down concludes the offense. Now for the extensive explanation: "If a bhikṣu" has the meaning analyzed as above. "Lustful intent" means an affectionate, defiled mind. "Woman" is as explained above under the precept on sexual intercourse; in order to comprehensively cover the four kinds of objects, such as conscious and unconscious, it does not explain it through having discernment and not having ended life. The true words are as above. "Body" means from the hair down to the feet. The Samantapāsādikā says that if hair touches hair or nail touches nail, it is a sthūlātyaya, because there is no sensation. "Mutual contact" refers to the nine kinds of rubbing actions from grasping the hand to bodily parts. Below the initial clause, each is explained one by one. "Lifting": whether grasping and rubbing, or heavy rubbing, pulling or pushing, reverse rubbing or順 rubbing, rubbing, lifting, grasping, lowering, or pressing—or other expedients of touching. "Grasping and rubbing" means rubbing the front and back of the body. "Pulling" means pulling forward. "Pushing" means pushing back. "Reverse rubbing" means from bottom to top. "順 rubbing" means from top to bottom. "Lifting" means grasping and lifting up. "Lowering" means, if standing, grasping to make her sit. "Grasping" means grasping the front, grasping the back, grasping the breasts, or grasping the thighs. "Pressing" means pressing the front, pressing the back, pressing the breasts, or pressing the thighs. All are rubbing actions. "Saṃghāvaśeṣa" is the fifth clause concluding the offense. In this there are three types of offense characteristics: First, if in mutual contact both are unclothed, the passion is intense and attachment ensues, whereupon it is a saṃghāvaśeṣa. If the woman touches the bhikṣu and he moves his body, he shares the same offense; if he does not move his body, it is merely a duṣkṛta. Second, if in mutual contact one is clothed and one is not, the passion is moderate and attachment ensues, whereupon it is a sthūlātyaya. Third, if in mutual contact both are clothed, the passion is most subtle, and attachment ensues, whereupon an offense is committed \[...\]. In the case of both being unclothed, if mind and object correspond, one commits a saṃghāvaśeṣa; if the mind does not match the object due to doubt, it is lighter. Just as these gradations exist with a conscious object, the three categories of sleeping, dead, and partially decomposed may also be known by analogy. Therefore the Vinaya states: If a bhikṣu goes and touches an unclothed conscious woman, one who is sleeping, newly dead, or partially decomposed, provided he goes, touches, and makes contact, regardless of whether he experiences pleasure or does not experience pleasure, he commits a saṃghāvaśeṣa offense. If a woman comes to touch the bhikṣu, lustful intention is not necessarily required \[on her part\], but the bhikṣu must move his body and experience pleasure to commit a saṃghāvaśeṣa. If he does not move his body yet experiences pleasure, it is a duṣkṛta. If he previously had a defiled mind and, although not moving his body, experiences pleasure, because there was intent to touch, he commits a sthūlātyaya; if he moves, he commits a saṃghāvaśeṣa. If he has physical contact with a hermaphrodite, it is a sthūlātyaya. The Sarvāstivāda Vinaya and Mātṛkā state that if his intention was on a woman, it is a saṃghāvaśeṣa; if on a man, a sthūlātyaya. The Samantapāsādikā states: If hair touches hair, or nail touches nail, all are sthūlātyayas, because there is no sensation capable of touching; hence when mutually insentient faculties touch, all are sthūlātyayas. If one touches a female animal, all are duṣkṛtas. In the Mahāsāṃghika Vinaya, if one thinks it is a man or a paṇḍaka, but it is in fact a woman, touching her is a saṃghāvaśeṣa, meaning that earlier there was an expedient mind and later it matched the original object. In the Mahāsāṃghika Vinaya, touching multiple women at one time is one saṃghāvaśeṣa; touching them one by one is multiple saṃghāvaśeṣas. If a bhikṣu who knows the Dharma is very deceitful, grasping a woman and lying together all night without moving, it is one saṃghāvaśeṣa. If with lustful intent he touches a man's body, or his robes, bowl, or sitting mat, all are duṣkṛtas. Question: In the precept on sexual intercourse, all are treated equally as offenses; why are there different gradations here? Answer: Because the fault arises from within, yet through contact with an object, the proper path is revealed; indulged in fully with deep attachment, no distinction is made between this and that. In rubbing and touching, although there is internal defilement, the pleasure resides in the object; since objects differ—human or animal, sex differing as male or female—the passion is either intense or moderate, hence there are gradations. Regarding non-offenses, the Vinaya states: If touching occurs while taking or giving something, or during playful banter, or when mutually untangling, none of these constitute an offense—though it does not mean there is no other offense. In the Mahāsāṃghika Vinaya, holding an object together with a woman, holding to lift after reciting a benediction, holding the beginning or end of a rope when distributing food, or holding a staff, bamboo, or wood, are all breaches of deportment; if one has lustful intent, one commits a duṣkṛta. If with lustful intent one moves an object, vessel, or rope, or splashes water onto a woman, all are sthūlātyayas. If a mother or other close relative embraces and holds a bhikṣu upon meeting after a long separation, if the bhikṣu abides in right mindfulness, there is no offense. In the Sarvāstivāda Vinaya, if mother, daughter, or sister is in illness, or in danger from water, fire, weapons, a deep pit, or vicious beasts, and is difficult to rescue, there is no offense, provided there is no defiled mind. If she is drowning, it is permitted: if the bhikṣu grasps her by the hand, even if lustful thoughts arise, he should only hold one place without letting go until reaching the bank; he should not touch intentionally, and the contact should be slight. If a woman pours water into a bhikṣu's hand and the flow of water is continuous, if he gives rise to lustful thoughts toward the woman, it is a sthūlātyaya. In the Mahāsāṃghika Vinaya, if a city gate or road is narrow and crowded, one should wait for it to clear before passing. If a woman requires something, have a kappiya person give it; if there is none, place it on a stool and tell her to take it. If an object is too heavy to lift and she asks the bhikṣu, while no kappiya person is nearby, the bhikṣu may lift it to a high place for her so that she can carry the weight herself. When begging for food, if a beautiful woman brings food, if the bhikṣu gives rise to lustful thoughts, he should place his umbrella on the ground and have someone else make the offering and reception. According to this, if obtaining a needle, thread, bottle, or similar object from a woman, fearing that skirts might touch, one should tell her to place it on the ground, and then the bhikṣu takes it himself. The rest may all be understood by analogy. The Sarvāstivāda and Dharmaguptaka have rather many permissions; yet according to the Mahāsāṃghika, even in the peril of drowning, permission is not granted until death. One must understand the sense of urgency versus leniency. The accumulation of faults requiring an assembly of monks is never without origin in these. > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.2787.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.2787.2.7) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2787.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2787~en-mt.2.6) — English, machine translation ## Linked texts (6) - [四分律比丘含注戒本](https://indike.org/pramana/in.bauddha.taisho.1806.1.140) — Classical Chinese - [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804.2.102) — Classical Chinese - [四分律比丘戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.dharmaguptaka*zh-buddhayasas.1.26) — Classical Chinese - [四分僧戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.dharmaguptakapratimoksasutra*zh-buddhayasas.1.10) — Classical Chinese - [解脫戒經](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.fragments*zh-boreliuzhi.1.23) — Classical Chinese - [根本說一切有部戒經](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.mulasarvastivada*zh-yijing.1.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2787.2.6](https://indike.org/pramana/in.bauddha.taisho.2787.2.6) · Pramāṇa