大乘義章 7.67

7.67

十六惡律儀，出《涅槃經》。無作之惡，常生相續，說為律儀。律儀不同，宣說十六：一為利養羊，肥已轉賣。二為利故買，買已屠殺。三為利養猪，肥已轉賣。四為利故買，買已屠殺。五為利養牛，肥已轉賣。六為利故買，買已屠殺。七為利養鷄，肥已轉賣。八為利故買，買已屠殺。九者釣魚。十者捕鳥。十一獵師。十二劫盜。十三魁膾。十四兩舌專行破壞。十五獄卒。十六呪龍。毘曇論中宣說十二：一者屠羊、二者養猪、三者養鷄、四者捕魚、五者捕鳥、六者獵師、七者作賊、八者魁膾、九者守獄、十者呪龍，此與前同。十一者屠犬、十二者司獵，此二異前。言屠羊者，如《毘曇》說，以殺害心若賣若殺，悉名屠羊，攝十六中第一第二。言養猪者，亦以殺心若賣若殺，悉名養猪，攝十六中第三第四。養雞亦爾，攝十六中第七第八。言捕魚者，殺魚自活，捕鳥、獵師亦復如是。言作賊者，常行劫盜。言魁膾者，常主殺人以自存活。言守獄者，守獄自活。言呪龍者，謂呪龍蛇戲樂自活。言屠犬者，謂旃陀羅屠犬自活。言司獵者，所謂王家主獵者是。然就屠羊者，雖不起心殺餘眾生，而於一切諸眾生所得惡律儀，一切眾生悉皆可有作羊理故。餘者皆爾。問曰：此等七律儀中幾律儀攝？釋言：若依《涅槃》所說，殺、盜、兩舌三律儀攝，以此三種損惱處多，故偏說之。《毘曇》所說，唯殺盜攝，作賊是盜，餘皆是殺。十六律儀，辨之如是。

The sixteen bad restraints are found in the *Nirvāṇa Sūtra*. Evil of non-action (avijñapti) arising constantly in succession is called 'restraint' (saṃvara). Because the restraints differ, sixteen are declared: first, raising sheep for profit and reselling them after fattening them; second, buying [sheep] for profit and slaughtering them after buying them; third, raising pigs for profit and reselling them after fattening them; fourth, buying [pigs] for profit and slaughtering them after buying them; fifth, raising cattle for profit and reselling them after fattening them; sixth, buying [cattle] for profit and slaughtering them after buying them; seventh, raising chickens for profit and reselling them after fattening them; eighth, buying [chickens] for profit and slaughtering them after buying them; ninth, fishing with a hook; tenth, snaring birds; eleventh, being a hunter; twelfth, committing robbery; thirteenth, being an executioner; fourteenth, engaging exclusively in divisive speech to cause disruption; fifteenth, being a jailer; sixteenth, charming serpents. In the Abhidharma treatises, twelve are declared: first, slaughtering sheep; second, raising pigs; third, raising chickens; fourth, catching fish; fifth, snaring birds; sixth, being a hunter; seventh, being a thief; eighth, being an executioner; ninth, guarding a jail; tenth, charming serpents—these are the same as the preceding. Eleventh, slaughtering dogs; twelfth, being a hunt-master—these two differ from the preceding. As for 'slaughtering sheep,' as the Abhidharma states, whether selling or killing with a lethal intent, all are called 'slaughtering sheep,' subsuming the first and second of the sixteen. As for 'raising pigs,' likewise, whether selling or killing with a lethal intent, all are called 'raising pigs,' subsuming the third and fourth of the sixteen. Raising chickens is also like this, subsuming the seventh and eighth of the sixteen. As for 'catching fish,' it means killing fish to make a living; snaring birds and being a hunter are also like this. As for 'being a thief,' it means constantly committing robbery. As for 'being an executioner,' it means constantly presiding over killing people to maintain one's own livelihood. As for 'guarding a jail,' it means guarding a jail to make a living. As for 'charming serpents,' it means playing with snakes and dragons to entertain and sustain oneself. As for 'slaughtering dogs,' it refers to a caṇḍāla slaughtering dogs to make a living. As for 'being a hunt-master,' it refers to the royal household's supervisor of hunts. However, with regard to the sheep slaughterer, although he does not give rise to the intention to kill other sentient beings, he acquires the bad restraint with respect to all sentient beings, because it is possible in principle for all sentient beings to become sheep. The rest are all like this. Question: Among the seven [prātimokṣa] restraints, by how many restraints are these subsumed? Explanation: If relying on what is taught in the *Nirvāṇa [Sūtra]*, they are subsumed by three restraints: killing, stealing, and divisive speech; because these three cause affliction in many situations, they are spoken of specifically. What is taught in the Abhidharma is subsumed only by killing and stealing: being a thief is stealing, and the rest are all killing. The sixteen restraints are thus explained.