四分律行事鈔資持記 2.474

2.474

列緣中。初即結業之本，下二相成之緣。究竟意者，期出乃已也。若但為弄，理應結吉。第二緣，注中，示境釋成方便。內色外色者，即情非情（五塵竝有內外。）；受謂執受，即有情也，不問自他（《五分》：內色己身，外色他身，與此不同。）；不受即無情，反上可解。內外色者，謂情非清二物相兼；如以手持物，隔衣就身之類。問：下列水風，亦即非情，何意重出？答：若據二色，收無不盡。但水風二物，物來觸身；恐謂不犯，故須細簡。空境亦爾，以不假色，疑無罪故。猶恐上六攝境不盡，仍以乃至統而收之。問：前淫戒中，半壞多分骨間等境作出精意，犯僧殘者，此為何色？答：雖無執受，義歸內色；但取情類，豈簡死活。

In listing the conditions: the first is the root of constituting the karma, and the latter two are conditions that mutually complete it. The 'culminating intention' means expecting emission before ceasing. If it were merely playing, logically it should constitute a duṣkṛta. In the second condition, within the note, indicating the object explains the completion of the preparatory stage. 'Internal physical matter and external physical matter' refer to the sentient and the insentient (the five sensory objects all have internal and external aspects); 'grasped' means grasped [by consciousness], which is the sentient, regardless of oneself or another (in the Mahīśāsaka-vinaya: 'Internal physical matter is one's own body, external physical matter is another's body', which differs from this); 'ungrasped' means the insentient, which can be understood as the opposite of the above. 'Internal-and-external physical matter' means the two things, sentient and insentient, are combined together, such as holding an object with the hand and touching the body through clothing, and the like. Question: 'Below, water and wind are listed, which are also insentient; why are they mentioned again?' Answer: 'If based on the two types of physical matter, none fail to be included. However, water and wind are two things that come to touch the body; fearing that one might think there is no offense, they must be carefully distinguished. The object of empty space is also like this; because it does not rely on physical matter, one might doubt there is no offense. Fearing still that the above six do not exhaustively encompass all objects, it continues using "and so forth" to govern and include them.' Question: 'Earlier in the precept on sexual intercourse, where an intention to emit semen is formed regarding objects such as half-decayed or mostly-decayed corpses, or between bones, committing a saṃghāvaśeṣa—what kind of physical matter is this?' Answer: 'Although it lacks grasping, in principle it belongs to internal physical matter; one merely takes the category of sentient beings, so how could one distinguish between dead and alive?'