四分律刪繁補闕行事鈔 2.285

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瞋打比丘戒七十八。四緣：一大比丘，二生瞋心，三作打意，四著便犯。律中，打犯重者，亦墮。若以手石杖等墮，若餘戶鑰拂柄挃者吉羅。《十誦》：如一把沙豆，散眾多比丘，隨著一一墮。《伽論》：欲心打女人，僧殘。《僧祇》：若惡象馬牛羊，來入塔寺，觸突形像，壤華果樹，得以杖打木石，恐怖令去；不得杖擬畜生，一一吉羅。律不犯者：有病須人椎打；食噎，椎脊；共語不聞，觸之；乃至誤觸，不犯。撿諸經律，無為訓治，故開比丘行笞杖者。釋迦一化並無，末代往往見有；前卷已明，故是法滅之相。《大集經》云：若道俗等，打破戒無戒比丘，罪重出萬億佛身血。何以故？以能示人出要道，乃至涅槃故。《智論》：律中結戒，為世間事，為攝僧故，為護佛法故；有人有眾生，隨逐假名而結戒，不觀後世罪多少。如道人鞭打、殺牛羊，罪重而戒輕；歎女人戒罪重，後世罪輕等。

Precept Seventy-eight: Striking a bhikṣu in anger. Four conditions: first, a fully ordained bhikṣu; second, giving rise to an angry mind; third, harboring the intention to strike; fourth, landing the blow incurs the offense. In the Vinaya, striking one guilty of a grave offense is also a pāyattika. Striking with hands, stones, staffs, and the like is a pāyattika; poking with other items like a key or duster handle is a duṣkṛta. The Daśādhyāya-vinaya states: "Like scattering a handful of sand or beans at many bhikṣus, each person hit incurs a pāyattika." The Vinayasaṃgraha states: "Striking a woman with lustful intent is a saṃghāvaśeṣa." The Mahāsāṃghika-vinaya states: "If wild elephants, horses, oxen, or sheep enter a stūpa or monastery, bumping into statues or damaging flowers and fruit trees, one may strike wood or stone with a staff to frighten them away; one must not aim the staff at the animals; each instance is a duṣkṛta." Exceptions in the Vinaya: being ill and requiring someone to pound or massage; choking on food and pounding the back; touching someone when speaking together because he did not hear; even touching by mistake, is not an offense. Examining the various sūtras and Vinayas, there is no allowance for bhikṣus to administer beatings with rods for disciplinary punishment. It did not exist at all during the single teaching period of Śākyamuni, yet in the final age it is frequently seen; this was already clarified in the previous fascicle, and is indeed a sign of the Dharma's decline. The Mahāsaṃnipāta-sūtra states: "If monastics or laypeople beat a precept-breaking or preceptless bhikṣu, their sin is heavier than shedding the blood of a myriad koṭis of Buddhas. Why? Because he is able to show people the essential path of emancipation, up to nirvāṇa." The Mahāprajñāpāramitopadeśa states: "The establishment of precepts in the Vinaya is for worldly matters, for gathering the saṃgha, and for protecting the Buddhadharma; having persons and sentient beings, the precepts are established according to conventional designations, without regard to the magnitude of sin in future lives. For instance, if a renunciant whips or kills oxen and sheep, the sin is heavy while the precept violation is light; whereas the sin for the precept on admiring a woman's body is heavy, but the sin in future lives is light, and so forth."