四分律行事鈔資持記 2.38

2.38

別釋四段，初方便中。且舉淫事以明次第。言起心者，此即心犯，同今《四分》，然無分齊；故須定判重緣及思，簡去瞥爾。上明心犯，則不兼色。次方便下，竝明色犯，還本於心。動身口說，就具辨相。通名吉者，總點遠次，名同體別。近方便中，初示犯相。期下，釋疑。觸本犯殘，今結偷蘭，故須通決。然期婬合重，今則反輕；戲樂須輕，如何反重？但輕則有果可趣，重則當體成業，所以異也。對人懺者，彼明蘭罪，不分三悔；在言通濫，如下具明。

In the separate explanation of the four passages: first, in the preparatory stage, it provisionally brings up the matter of sexual misconduct to explain the sequence. Saying 'generating the mind' is an offense of the mind, the same as in the present *Dharmaguptaka*, yet without a definitive limit; therefore, one must definitively determine heavy conditions and intention, setting aside fleeting thoughts. The above clarifies mental offenses, which do not yet involve form. Under 'the next preparatory stage', both clarify bodily offenses, returning to mind as their source. Moving the body and speaking with the mouth are identified in terms of their complete marks. Universally calling them duṣkṛtas generally indicates both distant and intermediate [preparatory stages]; their names are the same, but their substances differ. In the proximate preparatory stage, it first shows the mark of the offense. The phrase 'anticipating...' resolves doubts. Touching fundamentally violates a saṃghāvaśeṣa, but here it is designated as a sthūlātyaya; hence this must be resolved and settled. While anticipating intercourse ought to be major, here it is conversely light; playful amusement ought to be light, so how is it conversely major? However, being light, there is a fruit to advance toward; being heavy, it constitutes karma in its own substance—this is why they differ. In 'confessing before a person', that text explains sthūlātyaya offenses without distinguishing the three repentances; in phrasing, it is broad and ambiguous, as fully explained below.