四分戒本疏卷第一．第二．第三 3.9

3.9

The fourth precept: lodging in the same room with a woman. Purpose of formulation: Men and women differ in physical form, and in principle should not live together. When their domains mingle, defilement can easily arise. Furthermore, it invites ugly disparagement, and being unable to extricate oneself, the burden of trouble is not light; therefore the Sage formulated the rule. The specific conditions are five: 1) it is a human female; 2) the characteristics of a room are complete; 3) lodging together in the same room; 4) knowing that one is lodging together; 5) the offense is determined according to lying down and tossing and turning. As for "human female": the Four-Part and Five-Part Vinayas restrictively take human females, excluding other females and distinguishing them from males, etc. As long as she is a human female, regardless of monastic or lay, close or distant, old or young—the Mahīśāsaka Vinaya extends even to a newborn, entirely excluding dead females. The Mahāsāṃghika Vinaya states: The two Vinayas apply generally to females of the three destinies; that is, the Mahāsāṃghika says mothers, daughters, sisters, elder and younger, monastics and laypersons are all objects of the offense. The Sarvāstivāda Vinaya states: Lodging together with females of the three destinies all constitutes an offense—whether camels, horses, cattle, sheep, whether lying or standing, etc.; geese, hawks, peacocks, sparrowhawks, etc., if standing on one foot and resting the head on top, it is called the offense of lodging; even if in another's house there is a woman, lodging where a guest cat is also constitutes an offense. 4) "Knowing that one is lodging together": merely knowing that one is lodging commits the offense; unlike committing two sexual acts, one does not need mutual agreement before committing the offense. The Mahīśāsaka Vinaya states: If mother, daughter, sister, or close relative is ill, or if there is an attendant within the boundary who does not sleep, none constitute an offense. This Vinaya below allows that if one is ill oneself, it is not an offense; facing this exception for illness, conditions should also be established. Below is the direct explanation of the root precept text. This precept arose because Aniruddha, while traveling, lodged at the house of a courtesan and was harassed by the woman. The Venerable One rose into empty space, and she felt ashamed and repented; he preached the Dharma and she attained the path. The bhikṣus reported the fault, and the Buddha then formulated the precept.