俱舍論記 16.156

16.156

「曰有至及布灑他時」者，引《發智》文答。有三問答，正取第二答前所問，前後問答同文故來。故《發智論》云「頗有不動身殺生罪觸耶？答曰：有，謂發語遣使殺。問：頗有不發動語誑語罪觸耶？答曰：有，謂動身指書。問：頗有不動身亦不發語而為殺生、誑語二罪所觸耶？答曰：有。謂仙人意憤殺諸眾生，而不動身亦不發語成殺生罪。布灑他時有所違越，戒師問彼，默答表淨，而不動身亦不發語成誑語罪。」布灑他，此云長養，謂聞說戒長養善根。舊云布薩，訛也。

"It is replied: There is ... and at the time of the poṣadha": this answers by citing the text of the *Jñānaprasthāna*. There are three questions and answers; it specifically takes the second to answer the preceding question, and because the preceding and succeeding questions and answers are from the same text, they are adduced together. Thus the *Jñānaprasthāna* says: "Can one, without moving the body, be affected by the transgression of taking life? It is answered: There is; namely, uttering speech to dispatch an envoy to kill. Question: Can one, without uttering speech, be affected by the transgression of false speech? It is answered: There is; namely, moving the body to indicate or write. Question: Can one, without moving the body and without uttering speech, be affected by both transgressions of taking life and false speech? It is answered: There is. Namely, an ascetic (ṛṣi) in wrath of mind kills sentient beings, and without moving the body or uttering speech commits the transgression of taking life. At the time of the poṣadha, having committed a violation, when questioned by the precept-master, he responds silently to indicate purity, and without moving the body or uttering speech commits the transgression of false speech." Poṣadha is translated here as "nourishing and sustaining", meaning hearing the recitation of the precepts to nourish and sustain wholesome roots. The older transcription posa is an error.