梵網經菩薩戒本疏 5.46

5.46

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。

Eighth, explaining the text: There are three parts: first, prohibiting the keeping of improper implements; second, stopping internal enmity; third, the adjudication of the offense for intentional violation. In the first part, because there are many kinds of weapons of killing, ten kinds are briefly listed: 1. "Knives" have the function of cutting. 2. "Clubs" have the function of beating. 3. "Bows" have the function of sending arrows. 4. "Arrows" have the function of striking and injuring. 5. "Pikes" have the function of piercing and splitting. 6. "Axes" have the function of chopping and felling. 7. "Weapons of warfare" refers to armor, crossbows, and all such implements of battle; the above [seven] apply commonly to harming humans as well as animals. 8. "Harmful nets" are for catching fish and capturing birds. 9. "Implements of slaughter" generally brings up pits, execution platforms, and the like. 10. The summary conclusion: any harmful implement whatsoever must not be kept; hence it says "one must not keep any of them at all." Second, from "Yet a bodhisattva..." onward, it stops internal enmity and shows the practice to be cultivated. Herein, for anyone who gives rise to the aspiration [for awakening] and practices the bodhisattva path, even if they have an enemy who killed their parents, in principle they must not inflict retaliation; hence it says "a bodhisattva," and so forth. A sūtra states: "Repaying enmity with enmity, enmity will never come to an end. Only based on having no enmity will enmity finally cease." Therefore, one does not retaliate. How much less so given that a bodhisattva contemplates all sentient beings as being entirely without enmity—all are objects of compassion, and all are [recipients of] loving rescue; toward those where enmity once existed, one gives rise fully to a deeply solemn mind and regards them as one's own infant child. Question: If so, how does a bodhisattva fulfill filial piety toward their own parents? Answer: If the enemy has not yet harmed them, even if one shatters one's own body like fine dust through immeasurable kalpas, one must perform filial deeds to preserve, protect, and support them. If their parents have already been harmed, that is past karma; avenging them brings no benefit and invites further great harm, with enmity following upon enmity without end, as in the case of King Virūḍhaka. When he slaughtered the Śākya clan, the Tathāgata's spiritual powers could do nothing about it; this is what is meant. "How much less toward other sentient beings" uses what is grave to illustrate what is light: regarding the object, parents are cited as grave and other sentient beings as light; regarding mental attitude, avenging parents incurs a lighter offense, whereas avenging other people incurs a heavier offense. Third, from "If one intentionally keeps..." onward, the violation and the adjudication of the offense can be understood. Such are the ten precepts, concluding the above ten kinds and exhorting study to make one uphold them. "The lower six chapters," and so forth, refers to the expanded text. Since within those six chapters there are exemptions and explanations, it should be understood as presented there.