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Buddhist Sources on Feticide as Distinct from Homicide

Profile image of Giulio AgostiniGiulio Agostini

2004, Journal of the International Association of …

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34 pages

Abstract
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This paper explores the distinction between feticide and homicide from Buddhist perspectives, focusing on interpretations from two key sources: Sunayasri's UpasakasamvaraÒ †aka and the Srighanacarasangraha. It highlights debates around the legal and ethical implications of feticide in Buddhism, particularly concerning the development of the fetus and its classification within Buddhist doctrines. The paper raises questions about the application of precepts among monks and the broader implications of abortion in Buddhist textual traditions.

Key takeaways
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  1. Ancient Indian Buddhism distinguishes feticide from homicide based on fetal development stages.
  2. Feticide is not considered homicide until the fetus develops five limbs, approximately 7 weeks gestation.
  3. Two texts support the view that early feticide does not incur a loss of monastic vows.
  4. The Pali Vinaya categorizes abortion and homicide as similar offenses, complicating interpretations.
  5. Contemporary debates on abortion law evoke historical Buddhist positions on feticide and homicide.

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What distinction does Buddhism make between feticide and homicide?add

Research illustrates that some ancient Indian Buddhist schools differentiate abortion from homicide, asserting feticide is not homicide until the fetus develops five limbs, roughly by the end of the seventh week.

What are the embryological stages recognized in Buddhist texts for defining life?add

Buddhist sources outline five embryonic stages—kalala, arbuda, pesi, ghana, and prasakha—culminating in the development of limbs, deemed crucial for defining the timing of homicide.

How did contemporary views on abortion evolve from ancient Buddhist doctrines?add

In the early centuries CE, Buddhist interpretations began to vary, with some ancient texts indicating that feticide before the seventh week may not incur the same moral consequences as homicide.

Which canonical texts highlight the Buddhist stance on abortion?add

The Pali Vinaya strongly classifies abortion as 'killing a living being', yet sources like the Srighanacarasangraha propose allowances for feticide prior to limb development.

What temporal specifications are noted regarding the status of a fetus in Buddhism?add

Jayarakita's writings specify that the fetus is not considered a human (manuòa) until the end of the seventh week, impacting the moral implications of feticide.

About the author
Giulio Agostini
Papers
10
Followers
162
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Related papers

Review of: N. R. Bhatt: Mataṅgapārameśvarāgama (Kriyāpāda, Yogapāda et Caryāpāda), avec le commentaire de Bhatta Rāmakaṇṭha, Pondichéry 1982; Idem: Rauravottarāgama
Alexis Sanderson

Bulletin of The School of Oriental and African Studies-university of London, 1985

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Sunayaśrī’s Upāsakasaṁvarāṣṭaka and Upāsakasaṁvarāṣṭakavivaraṇa: An Edition and Translation
Giulio Agostini

The Mahachulalongkorn Journal of Buddhist Studies 3, 2010

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"The Doctrine of *Amalavijñāna in Paramārtha (499-569), and Later Authors to Approximately 800 C.E."
Michael Radich
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“The ʼDul bar byed pa (Vinītaka) Case-Law Section of the Mūlasarvāstivādin Uttaragrantha: Sources for Guṇaprabhaʼs Vinayasūtra and Indian Buddhist Attitudes towards Sex and Sexuality.”
Shayne Clarke

2016

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1995. Two anonymous texts in the bsTan ’gyur. EW 45(1–4), 371–74
Fabrizio Torricelli

East and West, 1995

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