四分律刪繁補闕行事鈔 2.467

2.467

第一方者。謂知撿定是殘、非殘，即知具、闕之義；具緣成重，闕緣便輕。故《論》云：一觀僧殘罪相者，於故意出不淨罪中根本相，若人已受大比丘戒，若如來已制此戒，若人不至癡法，若人有欲心出不淨，若不淨已出等，此人則犯僧殘。於餘略說相亦如是，廣說如《波羅提木叉論》。準論解律，上來即是通別二緣；謂不至癡法已前，是通緣；若人有欲心下，是別緣。具便犯殘，闕便犯蘭；乃盡十三，一一別緣，以驗前犯究竟、方便、及以不犯；恐無過加罰，成非法故。《僧祇》云：持律比丘與他出罪時，有罪亦知，謂廣知五眾罪；無罪亦知。

Regarding the first method: it means knowing and examining whether it is residual or not residual, which is knowing the meaning of completeness and deficiency; when conditions are complete it becomes grave, and when conditions are deficient it becomes light. Therefore the treatise says: 'First, observing the marks of the saṃghāvaśeṣa offense: among the fundamental marks of the offense of intentionally emitting semen, if a person has received the full bhikṣu precepts, if the Tathāgata has already instituted this precept, if the person has not reached the state of insanity, if the person has a lustful mind and emits semen, if the semen has already been emitted, and so forth, then this person commits a saṃghāvaśeṣa.' For the rest, the marks briefly stated are also like this; the extensive explanation is as in the Prātimokṣa-śāstra. Following the treatise to explain the Vinaya: what has been presented above are the two conditions, common and specific; up to 'not reached the state of insanity' are the common conditions; from 'if the person has a lustful mind' downward are the specific conditions. If complete, one commits a residual offense; if deficient, one commits a sthūlātyaya; extending through all thirteen, each has specific conditions with which to verify whether the previous transgression was a culmination, an expedient preparatory stage, or non-transgression, for fear of imposing punishment without a fault, which would constitute an unlawful act. The Mahāsāṃghika-vinaya states: 'When a Vinaya-holding bhikṣu grants rehabilitation to another, if there is an offense, he also knows it—meaning he extensively knows the offenses of the five assemblies; if there is no offense, he also knows it.'