四分律刪繁補闕行事鈔 2.467

2.467

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.'