四分戒本疏卷第一．第二．第三 2.7

2.7

與女人麁惡語戒第三　自下戒制意。同前　凡婬欲之事其熱鄙穢故名麁惡。今說其伏表障在口。故麁惡語　通緣如上。別緣有七。一人女。二人女想。三有染心。四麁惡語。五麁惡語想。六言障了了。七前女知解　闕緣准觸戒說。此中但明比丘染心向女麁語。若前女人向比丘麁語。若染心領解亦應犯殘。類同前觸。文略不辨。五分具有此彼互向麁惡語同犯。已下正明戒本。亦因迦留陀夷聞佛已制前二戒。便於女說麁惡語。比丘舉過。佛便制戒。

The third precept: on coarse and evil speech with a woman. From here down, the intention behind laying down the precept is the same as before. Matters of sexual desire are feverish, base, and defiled, hence called "coarse and evil." Now, speaking of their concealment, the manifestation of the obstacle is in the mouth; hence, "coarse and evil speech." General conditions are as above. Specific conditions are seven: 1. A human woman. 2. Perceiving her to be a human woman. 3. Having a defiled mind. 4. Coarse and evil speech. 5. Perceiving it as coarse and evil speech. 6. The barrier of speech being fully distinct. 7. The woman in front understanding it. Incomplete conditions are explained according to the touching precept. Here it only explains a bhikṣu speaking coarse words toward a woman with a defiled mind; if the woman in front speaks coarse words toward the bhikṣu, and with a defiled mind he receives and understands them, he should also commit a saṃghāvaśeṣa, analogous to the preceding touching; the text briefly omits it without analysis. The Mahīśāsaka Vinaya fully contains that mutually directing coarse and evil speech to one another equally incurs an offense. Below, the Prātimokṣa text itself is properly clarified. This was also caused by Udāyin, who, upon hearing that the Buddha had already laid down the preceding two precepts, thereupon spoke coarse and evil words to a woman. A bhikṣu brought up the fault, and the Buddha then laid down the precept.