四分律刪繁補闕行事鈔 2.421

2.421

Now we synthesize the light and heavy in general. We clarify this based on the precept on unchastity in the first class. If there is an internal mind of lustful intention that has not manifested in body and speech, it is called a remote preliminary expedient, which commits a duṣkṛta. Therefore the text says: 'Either initiating the intention to do it, or mentally intending to do it.' If so, how does this differ from mere mind? Answer: The Vinaya's formulation is that an intentional mind that moves body and speech is called determinate action; as for mere mind, its prohibition is limited to the Mahāyāna. Therefore the Samantapāsādikā states: 'Ordinary people constantly direct their minds toward sensory objects; if the Sage were to formulate precepts for the mind, there would be no time when one could obtain liberation.' Therefore, when a thought arises in the Vinaya without moving body and speech, if one merely reproaches oneself and restores a wholesome mind, this is called no offense. Second, moving body and speech without having reached the intended object is called the intermediate preliminary expedient, committing a sthūlātyaya. Third, arriving at the location of the object and the bodily parts making contact, up to the point of not yet reaching the place of the offense, is called the proximate preliminary expedient, which is a heavy sthūlātyaya. Although the light and heavy, more and less, differ in the subsequent categories below, they can generally be matched to this standard.