四分律行事鈔資持記 2.1567

2.1567

第二犯中，十門；初門為三，初學無學相望。無學見思已盡，故無故犯。事習未亡，故容有誤。三果殘思未盡，容有故心。（上二但犯遮戒。）初二兩果，欲惑未盡，故心犯性；但不造他，復不結業；不受總報，與凡為異。（須斯二尼怨逼受樂，如〈受戒〉引。）文云三果，亦指三位。次約聖凡相望。聖人見理，業不集故；內凡未證，惑全在故。三約內外相望。乃至者，合云：內凡分見真理，定慧力強故輕；外凡未緣，諦理，事行道劣故重。上約四位相望，總而為言，無學最劣；五停至優，中間互通，準前可解。文中，且據行位，故至外凡；更通簿地，極為優矣。

In the second [topic], violation, there are ten sections. The first section has three parts. First, the comparison between trainees and non-trainees: non-trainees have exhausted view and thought [defilements], so they have no intentional violations; because habitual tendencies in affairs have not vanished, mistakes can still occur. Those in the three fruits have not exhausted residual thought [defilements], so intentional mind can occur. (The above two only violate prescriptive precepts.) Those in the first two fruits have not exhausted sensual delusions, so with an intentional mind they violate natural offenses; however, they do not commit them against others, nor do they bind [future] karma; they do not receive overall retribution, which differs from ordinary beings. (The two nuns Śuklā and [Sundarīnandā] were coerced by enemies into experiencing pleasure, as cited in 'Receiving Precepts'.) The text's 'three fruits' also refers to the three stations. Next is the comparison between nobles and ordinary beings: because the noble person sees the principle, karma is not accumulated; because the internal ordinary being has not realized it, delusions fully remain. Third is the comparison between internal and external: the phrase 'and so on' should properly state: internal ordinary beings partially see the real truth, and because the power of their meditation and wisdom is strong, [their violation] is light; external ordinary beings have not directed their minds to the truth of the truths, and because their phenomenological practice and path are inferior, [their violation] is heavy. The above relies on the mutual comparison of the four stations. To speak generally, non-trainees are the most inferior [in committing offenses], and the five mental arrests are the most superior; the intermediate ones are reciprocally applicable and can be understood following the previous discussion. In the text, it provisionally relies on stations of practice, thus reaching external ordinary beings; if extended further to the thin ground, it is extremely superior.