梵網經菩薩戒本疏 3.8

3.8

五、闕緣義者，闕通可知。別中若闕初緣有二罪，闕第二有六罪，同前。謂異道想若決不決俱重，若非道同差畢竟不決，約心重方便，後若知非道得輕方便。又若二道互差於彼起疑，亦不決俱重。若非道差起彼疑，不決中方便，若決輕方便。次闕第三緣，亦想、疑二別。想有四句：一、本迷，謂無心犯重，元趣非道錯侵正道，後不知錯應結方便。二、後知入道結重方便，不同小乘，以《對法》五緣中有起彼想故也。又以大乘業思在意多約心結，故不同也。三、本心趣重，臨至正道忽轉想迷謂為非道，犯已知道暢遂本心，雖闕中心理亦應重，以心多境全故，小乘應據此義而說。四、畢竟不知，闕中後二心得重方便。二、疑中二句：一、疑道為非道，後心知道亦應結重。二、後畢竟不知，應得重方便。餘異道想、疑等俱重，以皆是犯境故。次闕第四緣者，有三句：一、怨持菩薩陰置女根中，由嚙指等禁心不受樂即總不犯，反此成犯。二、菩薩睡眠為他所婬，畢竟不覺理亦無犯。三、覺已不受樂無犯，受樂已成犯。次闕第五緣者，有二句：一、約位，在家菩薩闕此無犯，出家成犯。二、約三時心中，二心明慧、一心闇惑應重方便，二惑一慧理應成重。次闕第六緣者，有二句：一、若不動身無犯，以是身業犯故。二、若但起身即得方便罪，以未至身故非重。次闕第七緣，有二句：一、縱動身儀至境未對便止得方便，二、至境將處毛分未侵便止得重方便。

Fifth, regarding the meaning of lacking conditions: the lack of general conditions is understandable. Regarding specific conditions, if the first condition is lacking, there are two offenses; if the second is lacking, there are six offenses, the same as before. That is, whether the perception of a different proper orifice is determinate or indeterminate, both are major offenses. If it is an entirely different non-orifice and is utterly indeterminate, according to the mind it is a heavy preparatory offense; if one later recognizes it was a non-orifice, it becomes a light preparatory offense. Furthermore, if two proper orifices are mutually confused and doubt arises regarding them, both remain major offenses regardless of determination. If one is mistaken about a non-orifice and doubt arises regarding it, if indeterminate it is a medium preparatory offense; if determinate, a light preparatory offense. Next, lacking the third condition also has the distinction between perception and doubt. Perception has four alternatives: 1. Fundamental delusion: having no intention to commit a major offense, originally aiming at a non-orifice, one mistakenly invades a proper orifice, and later does not realize the mistake; this should be adjudicated as a preparatory offense. 2. Later realizing one entered a proper orifice, this is adjudicated as a heavy preparatory offense, differing from the Hīnayāna, because among the five conditions in the Abhidharmasamuccaya there is 'arising the perception thereof.' Moreover, because the Mahāyāna evaluates the mental volition of karma primarily according to the mind, it differs. 3. The original intention aimed at a major offense, but on approaching the proper orifice one suddenly alters perception and mistakenly considers it a non-orifice; having committed the act, one realizes it and fulfills one's original wish; although the middle [condition] was lacking, in principle it should also be a major offense, because the mind was abundant and the locus was complete; the Hīnayāna ought to speak on the basis of this meaning. 4. Utterly never knowing: lacking the middle and later two mental moments, one incurs a heavy preparatory offense. Second, under doubt there are two alternatives: 1. Doubting that a proper orifice is a non-orifice, if the subsequent mind realizes it is a proper orifice, it should also be adjudicated as a major offense. 2. If afterwards one never realizes it, one should incur a heavy preparatory offense. Other perceptions and doubts regarding different orifices are all major offenses, because they are all loci of offense. Next, lacking the fourth condition has three alternatives: 1. When an enemy holds the bodhisattva's male organ and inserts it into a female organ, if by biting one's fingers and so forth one restrains the mind and does not experience pleasure, then entirely no offense is committed; the contrary constitutes an offense. 2. When a bodhisattva is sleeping and sexually violated by another, if completely unaware throughout, in principle there is also no offense. 3. If upon awakening one does not experience pleasure, there is no offense; if one experiences pleasure, an offense is constituted. Next, lacking the fifth condition has two alternatives: 1. According to status: for a householder bodhisattva, lacking this entails no offense, whereas for a monastic it constitutes an offense. 2. According to the minds of the three periods: if two mental moments possess clear wisdom and one mental moment is dark delusion, it should be a heavy preparatory offense; if two are delusion and one is wisdom, in principle it should constitute a major offense. Next, lacking the sixth condition has two alternatives: 1. If one does not move the body, there is no offense, because it is an offense of bodily karma. 2. If one merely moves the body, one incurs a preparatory offense, because having not yet reached the body, it is not a major offense. Next, lacking the seventh condition has two alternatives: 1. Even if one moves the bodily posture and reaches the locus, but stops before engagement, one incurs a preparatory offense. 2. If one reaches the locus and is about to enter, but stops before invading even a hair's breadth, one incurs a heavy preparatory offense.