律抄第三卷手決
Vinaya Commentary, Volume 3, Manual Decisions
此□□□□□□□佛依王舍□□□□□□□應是等□□□□見解之亦同五錢者□□□□□□□□□□□□□□□善見解他僧□□角五錢等也。乃是善見五錢成重與四分同也。
This passage, though incomplete, is a commentary on Buddhist monastic discipline (Vinaya) regarding theft and the value of five coins. It references a comparison between two traditions—the “Good View” (善見) school and the Four-Part Vinaya (四分律)—on the standard for what constitutes a serious offense.
Here is a modern, accessible translation of the meaning:
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This text discusses a point of monastic law: the rule about stealing. It compares two ancient traditions to clarify when theft becomes a serious offense.
According to the "Good View" (善見) commentary, the standard is set at five coins—meaning that taking something worth at least five coins is considered a grave violation. This matches the rule found in the Four-Part Vinaya (四分律), which also deems five coins as the threshold for a serious offense.
The passage also notes that a monk who sees another monk committing this act should address it accordingly, and the same principle applies—five coins constitute the line between minor and major wrongdoing. In essence, both traditions agree on this point, making the rule consistent across different schools of Buddhist law.
□觀五事者。一處。二時。三新。四貴。五賤等也。其處者應觀取物處主捨不已作得心不主。若不捨不成夷等說之。五錢為允者戒律宜應從急。當部及善見但五錢犯重之文。道從急也。更不勞引諸部。多論隨依國法之文。又不要古大同錢之語。故名五錢為允也。
[Reflecting on the Five Conditions] When observing the five conditions, they are: first, place; second, time; third, newness; fourth, value; and fifth, whether it is considered precious or not.
Regarding the condition of place: one should consider whether the owner has already given up ownership of the item. If the owner has not relinquished it, it is not abandoned, and thus a serious offense is committed, as is explained.
Regarding the five coins being considered acceptable: in the precepts, one should follow the stricter interpretation. Both the text of our school and the *Shanjian* (Good Seeing) commentary state that taking five coins constitutes a serious offense; therefore, the stricter path is followed. There is no need to cite other schools' texts, such as the *Duolun* (Many Discourses), which base the rule on the laws of the land. Nor is it necessary to bring up the ancient saying about the "same coin of old times." Hence, the five-coin standard is deemed acceptable.
上三句互反皆同者。上三並貴時取後賤時賣。依初依貴時結罪。若本取時賤後賣時貴。若結罪邊就初取賤時。結罪名反皆同。師徒四人互相教共盜。一人六錢者師主自取三文一蘭。教三弟子各取一錢。教不滿五邊共得一蘭。其三弟子各教和上取三錢。二同學各取一文。自取一文。三弟子教人各滿五邊各得一夷。自取一文邊得一蘭。善見盡地作字者為分界也。知法人盡一頭云齊。此處是某甲地。盡一頭輕。具足兩頭了重(向前列)自業不合他業者不得兩業。合為一也。自偷業與教他夷蘭。各自別非一也。
第三殺人戒
Third Precept: No Killing
殺遣使者。直往遣人捉刀殺。往來使者。遣一人往殺不遂。即來更令往殺。後不遂情還却來。如是重重來往故云往來也。重使者。前遣人往殺事不遂情。更遣異人往殺。如是五人十人名為重使。展轉使者。前殺王人。殺王人後殺張人。張人後殺李人。李人後殺趙人。如是展轉相殺至於百千人。故云展轉。遣書者。遣人持書往彼。彼人得言即自斷命。教遣書者。語前人云。汝作書與某甲。令其自死。三性者。教人往殺隨入阿性。但言命終。斷即得其罪。餘如後蘭者。如下持犯篇中。教人三性得罪等廣說。薩婆多比丘知星歷陰陽吉凶者。比丘善知星歷陰陽龜易。餘國興衰軍馬形勢。以比丘語征破異國有所殺害。兼得財皆得殺盜二夷罪。優婆塞例同者。此五戒人以王法故同心共征他國。手雖不殺以同心故亦得二罪也。優婆塞為王所使犯清淨戒。自殺偷蘭者。謂命斷自不合結夷。但結方便也。過失殺人者。以贖論者謂失奪也。失手殺誤借殺等。以財物贖過而論。大殺戒。佛在毘舍離城。為諸比丘說不淨觀。依決律釋。
Dispatching a Messenger. This refers to directly sending someone with a weapon to kill. As for a messenger who goes back and forth, one person is sent to kill but fails, then returns; another is then sent to kill, and if that one also fails and returns, this repeats back and forth — hence the term "going and coming."
Repeated Messengers. When the first person sent to kill fails in the task, another person is then dispatched to do the killing. Thus, five or ten people sent this way are called "repeated messengers."
Passing the Task Along. One person goes to kill the king's assassin, the assassin kills Zhang, Zhang kills Li, Li kills Zhao, and so on, passing the killing down a chain that can reach hundreds or thousands of people — hence the term "passing along."
Sending a Letter. This means sending someone with a written message to another person. Upon reading the message, that person takes their own life.
Instructing Someone to Send a Letter. This involves telling someone, "Write a letter to so-and-so telling them to end their own life."
On the Three Natures. When instructing someone to go kill, the offense depends on which of the three natures of mind is involved. Once the victim's life has ended, the offense is incurred. Further details on offenses such as the "lighter offenses" (lankara) can be found in the section on "Upholding the Precepts," which discusses in full the offenses incurred when instructing others under the three natures of mind.
Sarvāstivāda: Monks who Know Astronomy, Yin-Yang, and Omens. If a monk skillfully understands astronomy, yin-yang, turtle shell divination, and the I Ching, and uses his knowledge to predict the rise and fall of other nations, their military strength and positions — and if, based on the monk's words, a nation invades and conquers another, causing death and acquiring wealth — then the monk incurs the two parajika (defeat) offenses of killing and stealing.
Lay Followers (Upāsakas) — Same Rule. When these five-precept holders unite under the authority of their king to attack another nation, even if they do not personally kill, because they act with a unified intention, they also incur both offenses.
When a Lay Follower Is Sent by the King and Violates the Pure Precepts. If the act results in death, it does not constitute a formal parajika offense but is classed as a serious offense of preparation (sthūlātyaya).
Killing by Accident. This is settled by the principle of "atonement." If a death occurs from a slip of the hand or a mistake in borrowing, it is dealt with through the payment of compensation.
The Great Precept on Killing. The Buddha was staying in the city of Vaiśālī when he taught the monks the contemplation of impurity, as explained in the Vibhāṣā commentary.