四分戒本疏卷第一．第二．第三 2.5

2.5

The second precept: on rubbing and touching a woman. 1. The intention behind laying down the precept. According to the Vibhāṣā, the Buddha laid down this precept on account of six reasons: First, a renunciant is detached and without support; this precept is laid down to serve as a companion for him so that he has something to rely upon. Second, to quell strife, because this is the root of contention. Third, to put an end to suspicion and resentment; [people] would not think it was merely grasping, but would think that a grave evil had been committed. Fourth, to sever the source of grave evil, by prohibiting subtle [transgressions] and preventing attachment. Fifth, to guard right mindfulness, because if one touches a woman, one will certainly lose right mindfulness. Sixth, renunciant bhikṣus by right ought to transcend worldly defilements, settle their minds outside entanglements, and serve as models for the world; if one touches a woman, one causes worldly people to lose their reverence. 2. Explaining the name: Touching and feeling physical forms is "rubbing" (mó); the mutual encounter of two objects is called "touching" (chù). Therefore it is called the precept on rubbing and touching. 3. Complete conditions. General conditions are as above. Specific conditions are five: First, a human woman, distinguishing her from goddesses and female animals, and different from men, etc. Among women, it does not distinguish between dead or alive, adult or child, grave or light, etc.; furthermore, it applies to both lay and monastic, kin and stranger—as explained at length, it may be known. Second, perceiving her to be a human woman. Third, a defiled mind. Fourth, mutual contact. Fifth, experiencing pleasure—whereupon an offense is committed. 4. Incomplete conditions. If the first condition is incomplete, there are eleven sthūlātyayas: in discrepancies of the human object, there are three clauses: the first clause is wishing to grasp a human woman, but the object in front turns out to be a human male, incurring a sthūlātyaya based on the prior intention; or, if a human male comes to the place of the beard and one perceives him as a human woman, it is also a sthūlātyaya. The second [clause] is if it changes into a hermaphrodite, or a hermaphrodite's beard [...]; the third is if it changes into a male paṇḍaka, or a paṇḍaka's beard. Non-humans and animals each have four classes, which can be understood analogously to the above; thus together they make eleven. When the second condition is incomplete, there are thirty-three sthūlātyayas, perception and doubt; when both are incomplete, each holds one. When the third is incomplete, there is no offense. When the fourth is incomplete: if both are clothed, fifty-four duṣkṛtas; if one is clothed and one is not, ninety sthūlātyayas. When the fifth is incomplete, it is a sthūlātyaya. Below, the Prātimokṣa text itself is properly clarified.