四分律行事鈔資持記 2.452

2.452

辨相中，初科，先明自殺。初句標。謂下，列相。準《注戒》有八，今闕二種，下引足之。身現相（或令怖畏墜墮，或示死相等。），口讚死相（《注戒》作口現相，謂以言說勸教，或以大聲恐喝，今鈔語局初解。），坑陷（知人行從此道，故設坑穽，令墮死也。），倚撥（審彼倚撥其處，便施刀杖，彼依而死；鈔作發字，寫誤。），安殺具（安置繩索刀杖，令其取死。），與藥（可解）。文云等者，謂自殺（謂自行殺，若身若杖，隨死者是。），身口俱現相（身兼口歎）。教人中，初標示。若教下，二列相。《注戒》具列十一，今鈔亦闕二種。教歎（《注戒》作遣使歎，謂遣人語彼也。），教遣使（指示所教，令遣人往害。），往來使（受語往害，還來重往。），重使（隨續使人，乃至百千，令害。），一展轉使（彼使不去，轉使他住，乃至百千，最後人殺；隨前所使，皆同一重。），求男子（選擇有勇，今往害之。），教求男子（使他求也），遣書（表於紙墨，令用死者。），教遣書（使他代作）。等取餘二，謂求持刀人（謂能殺者。），教求持刀人也。並下，總示。欲顯上文，列相未盡；又遮惡人，避此造彼；故用此語，通而攝之。能教犯者，且據本犯之人；若論所教，則通道俗；若是道人，能所皆犯。後篇，即〈持犯〉自作教人中。

In discerning the marks, the first section first explains killing by oneself. The first sentence indicates it. 'That is to say...' below lists the marks. According to the Commentary on the Prātimokṣa there are eight; here two are omitted, and what is cited below supplies them. The body manifesting marks (either causing someone to fall in fear, or displaying signs of death, and so forth); the mouth praising the marks of death (in the Commentary on the Prātimokṣa this is written as 'the mouth manifesting marks', which means using words to encourage or instruct, or using a loud voice to intimidate; here the phrasing of the Manual is restricted to the first interpretation); pitfalls (knowing that people travel by this path, intentionally setting up pits to cause them to fall and die); leaning against or triggering (ascertaining the place where that person leans or sets things in motion, and placing knives or staves there, so that relying upon it that person dies; the Manual writes the character 'fa', which is a scribal error for 'bo'); setting up instruments of death (arranging ropes, knives, and staves to cause them to meet death); giving poison (easy to understand). When the text says 'and so forth', it means killing oneself (meaning executing the killing by oneself, whether with the body or with a staff, whenever death ensues, that is it), and body and mouth both manifesting marks (the body combined with the mouth praising). In instructing others, first it indicates it. 'If one instructs...' below, secondly, lists the marks. The Commentary on the Prātimokṣa fully lists eleven; here the Manual also omits two. Instructing to praise (in the Commentary on the Prātimokṣa it is 'dispatching an emissary to praise', meaning sending someone to tell the other person); instructing to dispatch an emissary (pointing out what is instructed, ordering them to dispatch someone to go and harm); back-and-forth emissary (receiving words to go and harm, returning and going again); repeated emissary (continually sending emissaries one after another, up to hundreds or thousands, ordering them to harm); single delegated emissary (that emissary does not go, but delegates another who stays, up to hundreds or thousands, and the last person kills; in accordance with those delegated beforehand, all share the same major [offense]); seeking a brave man (selecting one who has valor, ordering him to go and harm); instructing to seek a brave man (having another seek him); sending a letter (expressing it in paper and ink, ordering it to be used so that death results); instructing to send a letter (having another do it in one's place). 'And so forth' includes the remaining two, which are: seeking a sword-bearer (meaning someone capable of killing), and instructing to seek a sword-bearer. 'Together with...' below gives a general indication. It intends to show that the list of marks in the text above is not exhaustive; moreover, it blocks evil people from avoiding these while committing those; hence these words are used to encompass them universally. As for the instructor who commits the offense, this temporarily refers to the person who originally commits it; if we discuss the one instructed, it applies to both clergy and laity; if it is a member of the clergy, both the instigator and the agent commit an offense. 'The latter chapter' refers to the section on 'committing by oneself and instructing others' in the chapter 'Maintenance and Violation'.