San Mu Bu Pm GBM 3 Sk 103Holding a Weapon
Pāli / Sanskrit:Āvudhapāṇi
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THE DISCOURSE ON HOLDING A WEAPON (Āvudhapāṇi)
Background
The Discourse on Holding a Weapon appears in the Vinaya Piṭaka of the Pāli Canon and reflects regulations concerning the lifestyle of bhikkhus. The Vinaya Piṭaka is a collection of teachings related to the discipline and ethics of the early Buddhist Sangha. This discourse is recorded in texts from the time when Shakyamuni Buddha was still living, when precedents and rules for the Sangha’s communal life were determined in order to maintain purity, harmony, and concentration on the goal of liberation.
The discourse is placed in the category of “Skandhaka,” or “Khandhaka” in Pāli, where specific situations are recorded in which the Buddha instructed his disciples on appropriate conduct. The background of this discourse concerns the fact that bhikkhus or monastics should not hold weapons or harmful objects, because this is contrary to the spirit of non-violence (ahiṃsā) and loving-kindness (mettā), which are foundations of the Buddha-Dharma.
Main Content
The Discourse on Holding a Weapon stipulates that a bhikkhu should not hold, grasp, or carry weapons such as swords, spears, bows and arrows, and other similar implements. The act of holding a weapon is considered a violation of the Pātimokkha, the code of discipline, because it expresses attachment to violence and aggression, things contrary to the vow of celibacy of one gone forth.
This regulation concerns not only the physical action but also represents the abandonment of the spirit of fighting, competition, and self-defense by force. The Buddha taught that a bhikkhu should trust in the power of the Dharma, of mental concentration (samādhi), and wisdom (paññā), not in material strength. This reflects the basic principle that Buddhism is a path of peace and non-violence.
Violations connected with holding weapons are recorded in detail together with specific situations, helping bhikkhus clearly understand the boundaries of discipline. In addition to formal weapons, the discourse also mentions implements capable of causing harm, reflecting the broader principle of avoiding every form of violence.
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