梵網經菩薩戒本疏 3.43

3.43

第五、闕緣者。若闕初緣有五：一、自四境相差皆重；二、非境差，說已畢竟不知是非境，約心重方便；三、後知非境不喜應得中方便，喜自不犯應輕；四、帶疑不知重方便；五、後知輕方便。闕第二緣者，亦想、疑二別。初中，本迷後不知及後知生怖，俱不犯、輕方便，以說他眾生過、生自快心非無失故；二、後知生快，得重方便；三、轉想後不知及知已怖，俱重方便：四、後知已快，重方便。二、疑中，不知及知已怖，俱重方便，知已快得重，雖闕小心而過重故。闕第三緣，不作說過意言錯無犯，或正說法言次而論，或教誡門人皆不犯。闕第四緣，自眾來差畢竟不知，約心應重，後知喜不喜准得輕重二方便，疑亦同前可知。闕第五緣，想、疑等准前可知。闕第六緣，疾疾語等言不彰了得重方便。闕第七緣，無人領解亦重方便可知。

Fifth, regarding lacking conditions: If one lacks the first condition, there are five [cases]: 1. Discrepancies among the four objects themselves are all major; 2. In a discrepancy with a non-object, if having spoken one completely does not know whether it is a non-object, in terms of mind it is a major preparatory [offense]; 3. If afterward one knows it is a non-object and is displeased, one should incur an intermediate preparatory [offense], but if one is pleased that oneself did not commit [the full offense], it should be minor; 4. Harboring doubt and not knowing is a major preparatory [offense]; 5. Knowing afterward is a minor preparatory [offense]. Lacking the second condition also has the two distinctions of conception and doubt. In the first, initially confused and not knowing afterward, as well as knowing afterward and feeling dread, are both non-offenses or minor preparatory [offenses], for speaking of the offenses of other sentient beings and generating self-gratification is not without fault; 2. If knowing afterward generates gratification, one incurs a major preparatory [offense]; 3. Shifting conception and not knowing afterward, as well as dreading once known, are both major preparatory [offenses]; 4. Feeling gratification after knowing afterward is a major preparatory [offense]. In the second, under doubt, not knowing and dreading once known are both major preparatory [offenses]; feeling gratification once known incurs a major [offense], for although an inferior mind is lacked, the fault is grave. Lacking the third condition: without the intention to speak of offenses, speaking by slip of the tongue is no offense; or if one discusses it in the course of expounding the Dharma, or instructs disciples, none of these is an offense. Lacking the fourth condition: if one's own assembly comes by discrepancy and one is completely unaware, in terms of mind it should be major; knowing afterward with pleasure or displeasure is accordingly determined as minor or major preparatory offenses, and doubt is also the same as before and can be understood. Lacking the fifth condition: conception, doubt, and so forth are understood by analogy with the previous. Lacking the sixth condition: speaking hastily so that the words are not clear incurs a major preparatory [offense]. Lacking the seventh condition: if no person comprehends, it is also a major preparatory [offense] and can be understood.