四分律行事鈔資持記 2.292

2.292

釋犯境中，初示境。六塵六大，攝盡一切，如下自釋。若下，二明闕緣，又二，初別示闕相。上二句，及下境奪，並名闕境；非畜物替，故云奪也。言緣差者，互闕不定；或心息、物移、前事阻礙等。言想疑者，即闕心也；於人初上，異想有三，謂非人畜生及無主也；疑亦同之。雖下，通結非犯。一往觀文，似結闕境；然據闕心，前境雖定；若望正作非畜物疑想時，心不相當，亦非盜境；故下總云：唯有本心方便，驗非偏判也。方便即偷蘭，廣如下篇明之。

In explaining the object of violation, first it shows the object. The six dusts and six great elements encompass everything, as explained by itself below. From "If..." onward, the second clarifies deficient conditions, which further has two parts: first, separately showing the marks of deficiency. The upper two phrases and the "deprivation of object" below are all called deficiency of object; a non-human or animal substituting for the item is why it says "deprivation". "Discrepancy of conditions" means mutual deficiency is indeterminate: either the mind ceases, the object is moved, or previous circumstances obstruct it, etc. "Conception and doubt" means deficiency of the mind: regarding a human being, there are three deviant conceptions regarding the preliminary and principal, namely non-human, animal, and ownerless; doubt is also like this. From "Although..." onward, it universally concludes non-violation. Looking at the text at first glance, it seems to conclude deficiency of object; however, based on deficiency of mind, although the preceding object is definite, when directly having doubt or conception that it is a non-human or animal item, the mind does not correspond and it is also not an object of theft; therefore it concludes generally below: "There is only the preparatory stage of the original mind," which verifies it is not a one-sided determination. The preparatory stage is sthūlātyaya, explained broadly in the subsequent chapter.