四分律行事鈔資持記 2.1653

2.1653

次文，初牒前。對上輕重，故云後明。（或可別點第四俱無。）或下，示相，初句別簡婬戒。此門明婬，竝據怨逼，三時有無；若約自造，境合即犯，不約三時，境想不開，無心亦重，故非所論。及下，合示三戒。通約迷心，不了前境。又復婬戒，於三時中，隨有一時，無非皆重；俱無方開。餘之三戒，重輕不定；初有餘無，或吉或蘭，竝方便故；中有餘無皆重，竝根本故；後有餘無皆吉，竝隨喜故。統約十門，二三四五十，竝就制教；初六七八，俱通化制；第九唯局化教。如是尋之。

In the subsequent text, the beginning restates the preceding. In contrast to the lightness and gravity above, it therefore says, "clarified later." (Or, it may specifically point to the fourth [proposition], where all are absent.) From "Or" below, it shows the marks: the first sentence specifically distinguishes the precept against sexual misconduct. In this category, explaining sexual misconduct relies entirely on coercion by enemies and presence or absence in the three periods; if regarding self-committed acts, the contact of the domains constitutes the offense, without regard to the three periods, with no exception for perception of the object, and [even] without intention it is grave, hence it is not what is under discussion. From "And" below, it shows the three precepts collectively. They generally concern a confused mind, failing to understand the object before it. Furthermore, regarding the precept against sexual misconduct, in any of the three periods, whichever one period it may be, none is not grave; only when all are absent is there an exception. In the remaining three precepts, lightness and gravity are not fixed: when the first is present and the rest absent, it is either a duṣkṛta or a sthūlātyaya, because they are preparatory stages; when the middle is present and the rest absent, all are grave, because they are the principal offense; when the last is present and the rest absent, all are duṣkṛtas, because they are rejoicing in accordance. Viewing all ten categories collectively: the second, third, fourth, fifth, and tenth are all concerned with the teaching of prohibitions; the first, sixth, seventh, and eighth apply to both transformation and prohibition; the ninth is confined solely to the teaching of transformation. In this way it should be investigated.