--- title: "梵網經菩薩戒本疏 · 10 畜諸殺具戒" description: "法藏大师所撰《梵網經菩薩戒本疏》是唐代华严宗重要律学注疏。此疏依托《梵网经》十重四十八轻戒体系，系统阐释大乘菩萨戒的持守精神与实施细则，融合华严圆教思想，强调心性修养与菩提心实践。其内容涵盖戒相开遮、持犯界限及忏悔法门，为汉传佛教菩萨戒传承提供了权威理论依据。该疏不仅是研究菩萨戒的核心文献，更是后世受戒仪轨与戒学研究的根本典籍，在中国佛教律学体系中占有崇高地位。" url: "https://rushiwowen.co/en/r/cmcvsf06p0mm2l6044hpvd5vy" --- ### 畜諸殺具戒第十 > Precepts on Keeping Weapons, Chapter 10 初、制意者，菩薩理應廣聚法財利樂眾生，反畜殺具乖於悲濟，故須制也。 > First, the intention behind this rule: Bodhisattvas are expected to gather the wealth of the Dharma broadly, bringing benefit and joy to all beings. Yet, to keep lethal weapons goes against the spirit of compassion and rescue. Therefore, this prohibition is necessary. 二、次第者，前防自身不能濟病，今就依報不畜非器，故次制也。 > Second, regarding the sequence: The previous precept guards against one's own body failing to cure illness. Now, concerning the environment one relies upon, it prohibits storing improper utensils. Therefore, this precept is established next. 三、釋名者，殺具損命，違害悲濟，戒防此失，立斯名。 > Third, explanation of the name: Killing takes life and harms living beings, going against compassion and the aim to help others. The precepts guard against this fault, and so this name is established. 四、具緣者，一、是殺具，二、有彼想，三、無別開緣，四、故畜，成犯。 > Fourth, the conditions for establishing the offense: first, the implement of killing; second, the intention to kill that being; third, no separate exemption; fourth, deliberately keeping the implement—these constitute the offense. 五，闕緣可知。 > Fifth: The absence of conditions can be understood. 六、輕重者，約境所畜有多少勝劣，約心情有剋漫，約事擬用不用，單合皆輕重之義，准思可知也。 > Six, Regarding light and heavy offenses: with respect to circumstances, what one stores up may be much or little, superior or inferior. With respect to the mind and feelings, there are degrees of intensity and laxity. With respect to the matter at hand, whether one intends to act on it or not—each factor alone or combined contributes to the weight of an offense. This can be understood through reflection. 七、通塞者，義准為護佛法及調伏眾生，畜應不犯；及從惡人乞得，擬壞亦未壞，無犯。反上，一切隨畜皆犯。是故菩薩見他畜，勸令毀破；若勸不得，應乞應贖；猶亦不得，應以威逼等檢使，要當令止。 > 7\. Regarding the use of weapons—the principle is that for the protection of the Dharma and the discipline of sentient beings, keeping them is not a violation. Also, if obtained by begging from evil people, with the intention to destroy them, and they have not yet been destroyed, there is no fault. Contrary to this, any keeping of such items constitutes an offense in all cases. Therefore, when a bodhisattva sees others keeping weapons, they should urge them to destroy them; if unable to persuade, they should beg or redeem them; if still unable, they may use force or coercionas a measure, but must bring it to a stop. 八、釋文者，有三：初、制畜非器；二、止內怨；三、故違結犯。初中但多殺具類，略列十種：一、刀是割截義；二、杖是捶打義；三、弓是送箭義；四、箭是中害義；五、鉾是傷判義；六、斧是斫伐義；七、鬪戰具，謂甲弩等一切俱是鬪戰之具，此上通害人及以畜生；八、惡網，是捕魚捕鳥；九、殺生之器，通舉坑型等；十、總結，但是害具總不得畜，故云「一切不得畜」也。二、「而菩薩」下，止內怨，示行令修。於中但是發心行菩薩道者，有殺父母怨，理無加報，故云「菩薩」等也。經云：以怨報怨，怨終叵盡。准有無怨，怨乃息耳，是故不報。況復菩薩觀一切眾生總無怨者，悉是悲境、俱是慈救，於曾有怨處備起重心，視如赤子。問：若爾，菩薩於自父母何成孝耶？答：怨若未害，縱碎自身，猶如微塵，經無量劫，要當孝行，以存護養。如其父母已被害訖，即是宿業，酬彼無益，更招大損，怨怨不絕，如瑠璃玉。害釋種時，如來神力無如之何，此謂也。況余眾生者，舉重況輕也。約境，舉父母重，餘眾生輕；約心，為父母酬罪得輕，為餘人酬得罪重。三、「若故畜」下，違犯結罪，可知。如是十戒，結上十種勸學令持。「下六品」等，指廣本。以彼六品之中有開有釋，如彼應知。 > \*\*8. Commentary on the text\*\* consists of three parts: first, prohibiting the keeping of tools that harm living beings; second, stopping inner resentment; and third, explaining that deliberately violating these rules constitutes an offense. \*\*First part — prohibiting harmful tools:\*\* There are many types of killing implements, but ten are listed as examples: 1. Knives — used for cutting and slicing. 2. Sticks or clubs — used for striking and beating. 3. Bows — used to launch arrows. 4. Arrows — used to injure and kill at a distance. 5. Spears — used for stabbing and piercing. 6. Axes — used for chopping and felling. 7. Weapons of combat — such as armor and crossbows; all such items are instruments of warfare. Everything listed above can harm both humans and animals alike. 8. Nets — used for catching fish and birds. 9. Traps and pitfalls — other instruments of killing, broadly speaking. 10. Summary statement — in short, no implement intended for harming living beings may be kept. Therefore the text says, "one must not keep any of them." \*\*Second part — stopping inner resentment:\*\* The passage beginning with "and the bodhisattva" urges practitioners to let go of grudges and shows them the conduct they should cultivate. For anyone who has aroused the bodhi mind and walks the bodhisattva path, even if their own parents have been killed, reason dictates they must not seek revenge. That is why the text speaks of "the bodhisattva." The scriptures say: "If you repay hatred with hatred, hatred will never end. Only by refusing to hate can hatred be extinguished." Therefore, one does not retaliate. Moreover, a bodhisattva sees all living beings as free from any inherent enmity toward them — all are objects of compassion, all are worthy of loving-kindness and rescue. Toward those who once harmed them, the bodhisattva generates even deeper care, regarding them as dearly as their own children. \*\*Question:\*\* If this is so, how can a bodhisattva still fulfill filial duty toward their own parents? \*\*Answer:\*\* If the parents have not yet been killed, then even if one's own body were crushed to dust over countless eons, one must still practice filial conduct and strive to protect and support them. However, if the parents have already been killed, that is a matter of past karma — seeking revenge against the perpetrator brings no benefit, only greater harm, causing hatred to multiply without end. This is like the case of King Virūḍhaka, who slaughtered the Shakya clan: even the Tathāgata's miraculous powers could do nothing to prevent it. This is precisely the point being made. What then of other living beings? This is an argument from the greater to the lesser. In terms of the object, parents are weightier, other beings lighter. But in terms of the mind, retaliating for one's parents brings lighter guilt, while retaliating for others brings heavier guilt. \*\*Third part — violating the precepts:\*\* The passage beginning with "if one deliberately keeps..." explains that knowingly keeping such implements constitutes an offense. This is clear as it stands. These ten precepts summarize the preceding ten exhortations to study and uphold the precepts. The passage regarding "the next six chapters" refers to the expanded text, where those six chapters contain detailed explanations and clarifications of these matters. One should consult them accordingly.