Vinayasamgraha 3.7

3.7

此中犯者，謂是苾芻以內身或外甎等、或復兩俱如執刀等、或以毒藥、或為坑穽、或將諸酒及以餘藥令彼心亂、或作呪術遣他迷惑、或作發機、或於崖塹樓臺危險之處推令墮落、或於水火怖難惡處詭設方便遣向其中、或於寒夜露地令凍。人女人男及扇侘等作有命想，或復生疑起害方便，因茲致死，皆他勝罪；若不死者，得窣吐羅。或起全屍、或起半屍，令害前境，得罪輕重隨境應知。此有別者，如若彼二返害苾芻，由先方便，得窣吐羅。若苾芻害彼屍鬼，得二麁罪。若害化形，亦得麁罪。若於母無害、胎有殺心，蹂踏母腹，若胎死非母，得他勝罪；母死非胎，但得麁罪；若二俱死，波羅市迦；若俱不死，窣吐羅罪。如是應知，於母殺心非於胎子，准前可識。於人女腹有傍生胎及非人胎，故心墮者，便得麁罪。於傍生腹知有人胎，或知人趣變作傍生，斷彼命時俱得本罪。若變己身為傍生狀，害他人時有苾芻想，亦得本罪。欲害餘人誤害父母及阿羅漢，得窣吐羅罪。由於父等無殺心故；非阿羅漢作羅漢想，或是羅漢作非羅漢想，父母亦然。或於母等為殺方便，自在前死並得麁罪。有女遺胎，餘女拾取內於己腹，若殺後母，不得逆罪；若出家時應問後母。若人作人想及以生疑，皆得本罪。若於非人作人想疑殺，得麁罪。若人作傍生想，得惡作罪；作非人想，亦得惡作。有情被趁，苾芻見時殺想告他，隨事成犯。於眾多人一有害心誤殺餘時，窣吐羅罪。無記心中，但得惡作。作戲笑心而為打拍，因斯致死，得惡作罪。未近圓時已興方便，近圓之後方始命終，兩種四句准前應作。若起方便，遣使行殺，轉根為尼，亦得本罪。若二根生，得前麁罪。退為求寂，亦同麁罪。下諸學處准事應知，更不煩述。

Herein, as for the offender: if a bhikṣu, by means of his own body or external bricks and the like, or both together such as grasping a knife and the like, or with poison, or by digging a pit, or by administering wine and other drugs to derange their mind, or by performing incantations to make the other confused, or by setting a mechanical trap, or by pushing them to fall at a perilous place such as a cliff, moat, or high tower, or by cunningly contriving expedients to send them into water, fire, a place of terrifying calamity, or a perilous place, or by making them freeze in the open ground on a cold night—whether toward a human woman, human man, ṣaṇḍha, or the like, perceiving them as having life, or again generating doubt, initiates an expedient to harm, and death is brought about on account of this, all are defeat offences; if they do not die, one incurs a sthūla. Or, if one raises a whole corpse or raises a half corpse to cause harm to the object before one, the heaviness or lightness of the offence should be known according to the object. There are distinctions here: if those two turn and harm the bhikṣu instead, due to the prior expedient he incurs a sthūla. If the bhikṣu harms that corpse-demon, he incurs two gross offences. If he harms an apparitional form, he also incurs a gross offence. If one has no intent to harm the mother but has a mind to kill the foetus, and tramples on the mother's abdomen: if the foetus dies and not the mother, one incurs a defeat offence; if the mother dies and not the foetus, one incurs only a gross offence; if both die, a pārājika; if neither dies, a sthūla offence. In the same way it should be understood that having a mind to kill the mother and not the foetus is to be recognized by analogy with the above. If in a human woman's womb there is an animal foetus or a non-human foetus, and one intentionally aborts it, one incurs a gross offence. If in an animal's womb one knows there is a human foetus, or knows an entity of the human destiny has transformed into an animal, when one deprives them of life, in both cases one incurs the root offence. If one transforms one's own body into the likeness of an animal and, while having the perception of being a bhikṣu, harms another, one also incurs the root offence. If, wishing to harm someone else, one mistakenly harms one's parents or an arhat, one incurs a sthūla offence, because of having no mind to kill the father and so on. Regarding a non-arhat with the perception that he is an arhat, or an arhat with the perception that he is a non-arhat—the same applies to parents. Or if one undertakes an expedient to kill the mother or the like, but dies oneself before them, in all such cases one incurs a gross offence. If a woman abandons a foetus, another woman takes it up and places it inside her own womb: if one kills the second mother, one does not incur the offence of immediate retribution; when [that child] goes forth, he should ask the second mother. If, toward a human, one has the perception of a human or gives rise to doubt, one incurs the root offence in both cases. If, toward a non-human, one kills with the perception of a human or with doubt, one incurs a gross offence. If, toward a human, one has the perception of an animal, one incurs a duṣkṛta offence; if one has the perception of a non-human, one also incurs a duṣkṛta. When a sentient being is being pursued and a bhikṣu, upon seeing it, informs the pursuers with the perception of killing, an offence is established according to the circumstances. Among many people, when having a harmful mind toward one person one mistakenly kills another, one incurs a sthūla offence. In an indeterminate state of mind, one incurs only a duṣkṛta. If with a playful mind one strikes another, and death is caused thereby, one incurs a duṣkṛta offence. If before full ordination one had already initiated an expedient, and only after full ordination does the life come to an end, the two sets of four alternatives should be constructed as before. If one initiates an expedient and dispatches an emissary to execute the killing, and one's sex changes to a nun, one also incurs the root offence. If two sexes arise, one incurs the former gross offence. If one falls back to being a śrāmaṇera, it is likewise a gross offence. The training rules below should be understood according to the matter and will not be troublesome to restate here.