俱舍論疏 18.42

18.42

論「若於佛所至無間則無」，明以殺心出血方成逆罪。《正理論》云「打心出血，無間則無，無決定心壞福田故。」《婆沙》四句分別：有出血不成逆，謂以打心出血。有不出血成逆，謂以殺打佛，令血處成二分而不出皮。或俱句，如殺心出佛身血。或有俱非，除上爾所。

The Śāstra states: "If toward the Buddha... then there is no anantarya", explaining that only shedding blood with an intention to kill constitutes an anantarya offense. The Nyāyānusāra says: "If one sheds blood with an intention to strike, there is no anantarya, because there is no determinate intention to destroy the field of merit." The Vibhāṣā distinguishes four alternatives: there is shedding blood without constituting an anantarya, namely shedding blood with an intention to strike; there is not shedding blood yet constituting an anantarya, namely striking the Buddha with intent to kill, causing the bloody area to divide into two without breaking the skin; or both alternatives, as in shedding the Buddha's blood with an intention to kill; or neither alternative, excluding the aforementioned cases.