四分律刪繁補闕行事鈔 2.407

2.407

十有心無心。相對八句，四位如前。初一句，三時有心。次三句：一初、中有心，後則無心，犯四重；二初則無心，中、後有心，亦犯四重；三初、後有心，中間無心，犯初重，下三戒蘭吉。後三句：一中間有心，初、後無心，犯四重；二初便有心，中、後無心，犯初重，餘三戒或蘭吉；三後便有心，上二無心，淫戒犯重，以出時樂故，若餘三犯吉。次一句：三時無心，不犯。故律中，本作是念，我當妄語例之。後之八句，由心有無故，犯不犯別；不同前八，莫不有心。後明無心者，或無心受樂及殺盜等心，或狂亂不覺者。

Tenth, with intention versus without intention. In contrast, there are eight propositions, with four categories as before. The first single proposition: with intention across all three periods. The next three propositions: first, having intention initially and midway, but without intention at the end, committing the four parājikas; second, without intention initially, but having intention midway and at the end, also committing the four parājikas; third, having intention initially and at the end, but without intention midway, committing the first parājika, and for the lower three precepts committing thullaccaya and duṣkṛta. The subsequent three propositions: first, having intention midway, but without intention initially and at the end, committing the four parājikas; second, having intention initially, but without intention midway and at the end, committing the first parājika, and for the remaining three precepts thullaccaya or duṣkṛta; third, having intention at the end, but without intention in the upper two, the precept against sexual misconduct incurs a grave offense because of pleasure at the time of exit, while the other three incur duṣkṛta. The next single proposition: without intention across all three periods, there is no transgression. Hence in the Vinaya, originally having the thought 'I shall speak falsely' serves as an analogy. For these last eight propositions, transgression and non-transgression differ based on the presence or absence of intention; unlike the previous eight, all of which had intention. Later, explaining 'without intention' refers either to having no intention to experience pleasure or to kill, steal, and so forth, or being mad and unaware.