[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1813) › 3.20 # 梵網經菩薩戒本疏 3.20 梵網經菩薩戒本疏 3.20 - **Language:** Classical Chinese ### [3.20](https://indike.org/pramana/in.bauddha.taisho.1813.3.20) 第五、闕緣者，闕初緣有三義：一、中邊及異趣相差，若領解俱重；若彼不領，不知重方便，若知輕方便。二、非情差，知與不知亦輕重二方便。三、若帶疑雙闕，亦有三罪，輕重准之。次闕第二緣亦三罪，謂起中邊異趣想領解重，不知其不領重方便，知則輕方便；本迷、轉想同前戒准之。次闕第三緣，或總不犯，以無誑心故；或犯輕，以不審故、誤他故。次闕第四緣有二義：一、於有，謂無誑言有，於事雖無覆，以覆想為重。二、本迷轉想及疑皆犯，方便可知。次闕第五緣有二，謂或無犯，以善心故；或生福，以利益故，如《瑜伽》入開緣故。次闕第六緣，得重方便，以雖疾疾語，然他領意故。又如瘂人指揮誑人，令他領解同於言了，俱是重也。次闕第七緣有三，知他不領輕方便，亦不知重方便，令他疑亦重方便。 > Fifth, the deficiency of conditions. In lacking the first condition, there are three senses: First, if there is a mistake between central \[lands\], peripheral \[lands\], or different destinies, if \[the recipient\] understands, both constitute a major \[offense\]; if that \[recipient\] does not understand, if one does not know \[they do not understand\], it is a major preparatory offense, and if one knows, it is a minor preparatory offense. Second, if there is a mistake regarding insentient objects, whether knowing or not knowing, these are also the two preparatory offenses of minor and major. Third, if it involves doubt, doubly lacking \[the conditions\], there are also three offenses; their minor or major \[gravity\] should be determined accordingly. Next, lacking the second condition also involves three offenses: that is, conceiving the idea of central, peripheral, or different destinies, if \[the recipient\] understands, it is major; if one does not know that they do not understand, it is a major preparatory offense; if one knows, it is a minor preparatory offense. Original delusion and shifted conception should be judged similarly to the previous precept. Next, lacking the third condition: either in all cases there is no offense, because there is no intention to deceive; or one incurs a minor offense, because of lack of careful examination and leading another astray. Next, lacking the fourth condition has two senses: First, regarding what exists, if one says what does not exist with the intent to deceive, although there is no concealing of the facts, it is major because of the intention to conceal. Second, original delusion, shifted conception, and doubt all incur offenses; their preparatory stages may be known accordingly. Next, lacking the fifth condition has two \[cases\]: either there is no offense, because of a wholesome intention; or merit is generated, because of benefiting \[others\], as it enters the permissive conditions according to the Yogācāra \[precepts\]. Next, lacking the sixth condition results in a major preparatory offense, because although one spoke rapidly, the other person nonetheless understood the meaning. Furthermore, as when a mute person uses gestures to deceive someone, causing the other to understand is equivalent to clear speech; both are major. Next, lacking the seventh condition has three \[cases\]: knowing the other does not understand is a minor preparatory offense; not knowing is a major preparatory offense; causing the other to doubt is also a major preparatory offense. > — English (machine translation) (machine translation) - [Previous: 3.19](https://indike.org/pramana/in.bauddha.taisho.1813.3.19) - [Next: 3.21](https://indike.org/pramana/in.bauddha.taisho.1813.3.21) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1813.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.3.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.3.20](https://indike.org/pramana/in.bauddha.taisho.1813.3.20) · Pramāṇa