天台菩薩戒疏 2.12

2.12

第十、畜諸殺具戒。害生之器名為殺具，藏舉收攝故名為畜。菩薩常應捨諸所有，反畜殺具擬損眾生，日夜增罪名惡無作，是故制也。別具四緣：一、是殺具，二、知是，三、無開緣（律中開畜為誑賊故），四、故畜經日，便犯。就文為三：初、標名列事制止，次、舉重況輕，三、違制結犯。初言「刀杖」等者，本為害生作者是也。但是殺器皆不得畜，故云「一切」。次「而菩薩」下舉重況輕。律云：以怨除怨，怨終不除。唯有解怨，怨乃息耳。怨若未害，誠心敬養；若已被害，自達宿緣怨怨相報酬之，反故殺父母，制不加報。「若故」下，違制結犯。

Tenth, the precept against keeping various killing instruments. Implements for harming living beings are called killing instruments; concealing, storing, and keeping them is called keeping. Bodhisattvas should always give away all their possessions; to keep killing instruments instead with the intent of harming sentient beings increases sin day and night, termed an evil unmanifest [act]; therefore it is instituted. It specifically comprises four conditions: first, being killing instruments; second, knowing them to be such; third, lacking an exceptional allowance (in the vinaya there is an allowance to keep them to deceive bandits); fourth, intentionally keeping them past a day; whereupon one commits an offense. The text has three parts: first, designating the name, listing the matters, and instituting prohibition; second, adducing what is heavy to illustrate what is light; third, concluding the offense for violating the institution. When it first says 'knives, staves, etc.', those originally fashioned to harm living beings are what is meant. Any weapon of killing must not be kept, hence it says 'all'. Next, from 'yet a bodhisattva' onward, it adduces what is heavy to illustrate what is light. The vinaya states: 'If hostility is removed with hostility, hostility is never removed. Only by resolving hostility does hostility cease.' If an enemy has not yet harmed one, one should sincerely respect and support them; if one has already been harmed, understanding past karma oneself and that enmity reciprocates enmity, one repays it; conversely, if someone intentionally kills one's parents, it is instituted that one must not retaliate. From 'if intentionally' onward, it concludes the offense for violating the institution.