量處輕重儀 1.98

1.98

已前六件，前三隨事已明，第四家畜之中，既是煩慮之元，宜從重攝。故《母論》，駝馬驢等，可與寺中常住僧運致，已外所有乘具，隨所畜之。如有鞭杖苦具，並須焚蕩，以生譏責故也。第五野畜，彌是障道，故《僧祇》中，若將來施，不合受之，令給水草，翅成放去。由畜翫妨道。世中多有放鷄猪鵝鴨者，亦自塵染清徒，有畜鸚鵝鳩烏者，彌是道俗同恥。必有斯鳥獸，可放山林川藪，籠架拘縶之具，總集以火焚之。第六惡律儀具，事類乃希，時復緣邊塞首中表無知，或加畜用，既事在罪增，並可焚屏，則同瓦屋之非法也。故《善見論》云，若有施器仗者，僧應打壞，不得賣。若賣與人前得行殺，賣者同業故。論中，其有畜非法之物，眾主破之，無捐財咎。正論明斷，準用何疑。亦有養畜猫狗，專行殺害，經論斷在惡律儀，同畜便失善戒，出賣則是生類，業障更深，施他還續害心，終成纏結。宜放之深藪，任彼行藏；必繫之顯柱，更增勞役。但依前判，彼我夷然，便息生殺怨家，新樹慈悲聖宅（其餘鷙鳥，例此騰空）。

Regarding the above six items, the first three have already been explained according to their circumstances. Among the fourth, domestic animals, since they are the source of vexation and anxiety, they should properly be gathered under heavy property. Thus the Mātṛkā states: 'Camels, horses, donkeys, and the like may be given to the permanent saṅgha of the monastery for transport; all other riding gear beyond this may be kept as circumstances require. If there are whips, rods, or implements of torture, they must all be burned and eradicated, because they give rise to censure and blame.' As for the fifth, wild animals, they obstruct the Way even more. Thus in the Mahāsāṃghika [Vinaya], if someone brings them to donate, one should not accept them; one should order that they be given water and grass, and once their wings have formed, release them. This is because keeping them for amusement obstructs the Way. In the world, there are many who keep chickens, pigs, geese, and ducks, which also defiles the pure community; and those who keep parrots, geese, doves, and crows cause even greater shame to both the religious and the lay. If there are such birds and beasts, they should be released into the mountains, forests, rivers, and marshes, and the implements used to cage and bind them should be gathered together and burned with fire. As for the sixth, implements of unwholesome precepts, cases of this kind are rare. Occasionally, due to frontier settlements or ignorance among relations, someone may additionally keep and use them; since keeping such things increases guilt, they should all be burned or removed, just like unlawful tiled roofs. Thus the Samantapāsādikā says: 'If anyone donates weapons, the saṅgha should smash and destroy them; they must not sell them. If they sell them to someone who then commits murder, the seller shares in the karma.' In the treatise, when someone keeps unlawful things, if the leader of the assembly destroys them, there is no fault of squandering wealth. The explicit judgment of the orthodox treatise is clear; how could there be any doubt in applying it? There are also those who raise and keep cats and dogs that specialize in killing; the sūtras and treatises judge this as belonging to unwholesome precepts. If one keeps them alongside oneself, one loses the good precepts; selling them off involves living beings, which makes the karmic obstruction even deeper; and giving them to others merely perpetuates the intent to harm, ultimately resulting in entanglements. They should properly be released into deep marshes to let them live or hide as they will; if one must tie them to conspicuous posts, it only increases toilsome servitude. Simply follow the earlier judgment, so that both they and we remain untroubled; this will extinguish the enmity of killing living beings and newly establish a holy dwelling of compassion. (Other birds of prey are likewise to be set flying into the sky by this rule.)