四分律行事鈔資持記 2.1259

2.1259

緣中。三四，隨一成犯；律云：若說色聲等恐怖，說而了了者提。（此約說也。）又云：若以色聲恐怖人，一一皆墮。（此示也。）言色怖者，或作象馬鬼形等；聲怖者，或貝鼓啼聲等；香怖者，樹葉華果香及臭氣等；味怖者，醋甜苦澁令彼嘗怖；觸怖者，熱冷重輕麁細滑澁令觸怖；法怖者，語云夢汝死罷道等。五見聞者，對上兩緣。不下，示犯。不問前人者，以怖就能犯作意為言，不取所怖。

In the conditions: For the third and fourth, any one of them establishes the offense. The Vinaya says: 'If one speaks of visible forms, sounds, and so forth to terrify [another], and speaks distinctly, it is a pāyattika.' (This refers to speaking.) It also says: 'If one terrifies someone with visible forms or sounds, in every case one falls into a pāyattika.' (This indicates [gestures or objects].) As for terrifying with visible forms, it means making shapes of elephants, horses, ghosts, and so forth; terrifying with sounds means blowing conches, beating drums, making wailing sounds, and so forth; terrifying with smells means the scents of leaves, flowers, and fruits, as well as foul stenches and so forth; terrifying with tastes means sour, sweet, bitter, or astringent tastes, causing them to taste them in terror; terrifying with tangibles means hot, cold, heavy, light, coarse, fine, smooth, or rough [tangibles], causing them to touch them in terror; terrifying with mental objects means saying, 'I dreamed you died,' 'Leave the path,' and so forth. The fifth, seeing and hearing, corresponds to the two conditions above. From 'Not' onward, it demonstrates the offense. As for 'regardless of the other person,' it speaks from the perspective of the intention to frighten on the part of the one committing the act, without taking into account whether the person frightened [was actually afraid].