四分戒本疏卷第一．第二．第三 2.6

2.6

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.