四分戒本疏卷第一．第二．第三 2.10

2.10

"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.