[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) › 4.7 # 梵網經菩薩戒本疏 4.7 梵網經菩薩戒本疏 4.7 - **Language:** Classical Chinese ### [4.7](https://indike.org/pramana/in.bauddha.taisho.1813.4.7) 五、闕緣義者，且闕初緣有三義：一、若彼全無一針一草可施與者，應以善言深心垂淚慰謝乞者，仍作是念：我今薄福，不能果遂眾生所願，是我罪咎。我當精懃修行，令願成滿。即如言懃勇，是謂不犯。二、若恃自無物，慢心不謝而無愧悔，應得小罪。三、若為乞人不信其無，頻頻抑索遂起嫌心，即犯中罪。若便起嗔，即犯後瞋戒，法施亦同。次闕第二緣有四義：一、無乞不犯。二、自有財等，見貪苦人彼不能乞，或羞不乞而不施與，亦犯。三、自有財，見同修行者乏少衣食廢修正行，彼人儉己而不求索，不與犯。四、先貯多財，雖無乞者而不捨施福田故。此後三位皆得方便罪，非正犯重故。闕第三緣有二：先謂上二位各有想、疑二別，想不犯，疑犯方便，並可准之。闕第四緣有二：若以悲心調伏彼故，不與無犯；若無記心，犯方便可知。次闕第五緣有四：初、許與不與犯重，二、許多與小，三、許勝與劣，四、違時後與。後三俱方便。次闕第六緣有二：一、若不空迴無犯，二、若雖空不迴意猶未絕犯方便。 > Fifth, the meaning of deficiency of conditions: first, deficiency of the first condition has three meanings: 1. If one has nothing at all to give, not even a needle or a blade of grass, one should console and decline the petitioner with kind words and tears from the depths of one's heart, still thinking: 'I now have little merit and cannot fulfill the wishes of sentient beings; this is my fault and blame. I shall vigorously cultivate so that their wishes will be fulfilled.' If one is then diligent and courageous as spoken, this is not an offense. 2. If one relies on having nothing oneself and with an arrogant mind does not apologize and has no shame or remorse, one incurs a minor offense. 3. If the petitioner does not believe one has nothing and repeatedly and forcefully demands, and one thereupon gives rise to resentment, one incurs a medium offense. If one then gives rise to anger, one incurs the subsequent precept on anger; the giving of Dharma is also the same. Next, deficiency of the second condition has four meanings: 1. If there is no petitioner, there is no offense. 2. Having wealth, etc., oneself, seeing a poor, suffering person who is unable to beg or is ashamed and does not beg, yet one does not give, this is also an offense. 3. Having wealth oneself, seeing a fellow cultivator lacking food and clothing and neglecting the cultivation of correct practice, and that person is frugal and does not ask, yet one does not give, this is an offense. 4. Having accumulated much wealth previously, although there is no petitioner, one does not renounce and give to fields of merit. These latter three situations all incur preparatory offenses, not a primary major offense. Deficiency of the third condition has two: the above two situations each have the distinction of cognition and doubt; with cognition there is no offense, while with doubt one commits a preparatory offense; both can be inferred accordingly. Deficiency of the fourth condition has two: if with a compassionate mind, for the sake of subduing that person, one does not give, there is no offense; if with an indeterminate mind, committing a preparatory offense can be understood. Next, deficiency of the fifth condition has four: 1. promising to give but not giving is a major offense; 2. promising much but giving little; 3. promising superior but giving inferior; 4. missing the time and giving later. The latter three are all preparatory offenses. Next, deficiency of the sixth condition has two: 1. if \[the petitioner\] does not leave empty-handed, there is no offense; 2. although leaving empty-handed, if their intent \[to seek\] has not yet ended, one commits a preparatory offense. > — English (machine translation) (machine translation) - [Previous: 4.6](https://indike.org/pramana/in.bauddha.taisho.1813.4.6) - [Next: 4.8](https://indike.org/pramana/in.bauddha.taisho.1813.4.8) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1813.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.4.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.4.7](https://indike.org/pramana/in.bauddha.taisho.1813.4.7) · Pramāṇa