梵網經菩薩戒本疏 5.107

5.107

五、闕緣者，闕初緣有三義：一、得重方便，以設不自為，亦不得為眾生非理求物故。二、得輕方便，以設為飢餓眾生，亦不得逼他令其瞋心賑給。三、有福無罪，以法假彼威治諸惡人為護正法。次闕第二緣有一罪，謂重方便，以雖親近非故，然用彼威以成其失。次闕第三緣亦重方便，以雖不恃威然惱他得利。次闕第四亦重方便，以雖不惱他然以威得物。次闕第五緣得輕方便，以雖無求心然以威得物。次闕第六緣得重方便，以雖不得物然有求心等故。

Fifth, regarding lacking conditions: lacking the first condition has three meanings. First, incurring a major preparatory offense, because even if it is not for oneself, one still must not improperly seek goods on behalf of sentient beings. Second, incurring a minor preparatory offense, because even if it is for starving sentient beings, one still must not coerce others to make relief donations with anger in their hearts. Third, there is merit and no offense, because one legitimately borrows their authority to discipline evil people in order to protect the True Dharma. Next, lacking the second condition entails one offense, namely a major preparatory offense, because although the close association was not intentional, one still utilized their authority to bring about that fault. Next, lacking the third condition also entails a major preparatory offense, because although one does not rely on their authority, one torments others and gains benefits. Next, lacking the fourth condition is also a major preparatory offense, because although one does not torment others, one obtains goods through authority. Next, lacking the fifth condition incurs a minor preparatory offense, because although there is no seeking mind, one obtains goods through authority. Next, lacking the sixth condition incurs a major preparatory offense, because although one does not obtain the goods, the seeking mind and so forth were present.