---
title: "律抄第三卷手決 · 18 畜寶戒"
description: "律抄第三卷手決是佛教律宗重要典籍，相传为唐代高僧道宣律师所著。该书成书于中国佛教律学鼎盛时期，系统总结了佛教戒律的精要，尤其侧重比丘、比丘尼的日常行为规范与戒律实践。内容涵盖衣、食、住、行等僧团生活细节，并阐释持戒与修行的内在关联。作为南山律宗的核心文献之一，该手決不仅为唐宋时期僧团提供了权威戒律指南，更对汉传佛教律学体系的形成产生深远影响，至今仍被视为了解佛教戒律思想的重要参考。"
url: "https://rushiwowen.co/en/r/cmcwplq4a277jjs04sqckrql9"
---

### 畜寶戒第十八

> Chapter 18: The Precious Precepts of Animals

相丞次比如上具述者。如上八文散在經律。不依次第。有人集著一處。故云不出佛經。沙門患者。即此畜寶不淨之物。是患也。律第九云。佛告大臣。日月有四患。不明不淨不能有所照亦無威神。云何為四阿修羅。烟雲塵霧。是沙門婆羅門亦有四患。不明不淨不能有所照亦無威神。云何為四涅槃經文。或是善經律中自亦有文四者。一者若沙門耽染酒。是名第一染法不淨。二者若沙門婆羅門內集愛欲不能除斷是名第二染法。三者若沙門婆羅門受畜金銀不捨飾好。是名第三染法。四者若沙門等邪命自活不能除斷。是名第四染法不淨。出家沙門有四者。令沙門不明不淨。猶如日月烟雲等。則令不明不淨也。所以唯言此四者。蓋酒為放逸本。婬是生死原。金銀生患重。邪命壞善根。日月有四患。無照用之能。沙門有四過。無先顯之益。今此畜寶四患中一。故言即此戒是也。五分必定不信我之法律者。言許畜。此八不淨者。定非是我法律所明也。有得穢果者。本疏云。所以云不淨者。具有五意。一油貪增不淨心。二體有污染名不淨戒。三違聖明幼名不淨教。四過招俗譏名不淨信。五者為業沈下具縛三途名不淨業。餘如正解中者。指下釋本戒處種殖根栽門。毘尼母云。畢陵伽為國人所重者。或施羅細車輿象馬駝驢。及一切小布施者。別人亦得受為僧受之餘如雜法中說者。指諸雜要行篇。彼引五分有五種物。不可賣。不可分。一地。二房舍。三須用。四果樹。五花果等。盡形藥中如法亦得者。鹽是。盡形藥如法受亦得。因說欲過羅剎女等者。意與涅槃經同。貪欲之人與羅剎女通。其羅剎女生得子。已後自食之食子既盡。次食其夫。故女為大患。荒人善根。墮三惡道等。僧祇畢陵伽在聚落自泥房者。時瓶沙王忽見尊者。泥房問阿闍梨作何等。答言。首陀羅泥房王以阿闍梨無人使耶。我當與園民言不須首陀羅。首陀羅者是輕賤。前人言。畢陵五百生婆羅門家。習氣未盡。唯除如來八大聲聞。乃至和上闍梨盡言首陀羅等。具如彼第三十卷說之。如是至三猶故不受。聚落中人聞王來。對其所求言。願取我等作園民。我供給比丘。汝等一切能持五戒者。亦當取等。十誦守竹園寺。其竹園寺在王舍城內。時有多淨行俗人來園中供養。數有五百。此五百人犯王法合死。佛乞命。王施供養。即施此五百人為供養也淨行人也若云。施乳酪等五味者。謂乳酪生蘇熟蘇醍醐。四分乘之戒中者。遺教法律云。騎乘車馬一日除五百齋。一歲三百六十日。騎乘除十八萬日齋。舍利弗問何故。佛言。比丘禁律人法見者生謗令他得罪。騎一日除五百日齋者。准除老病暫得乘騎也。

> As previously described in detail, these eight categories are scattered throughout the sutras and vinaya, not in any particular order. Someone compiled them together in one place, which is why it is said they all come from the Buddha's teachings. The affliction for renunciants refers to the defilement of possessing gold, silver, and other impure items—this is the affliction. The ninth chapter of the Vinaya states: The Buddha told a minister, "The sun and moon have four afflictions that make them unclear, impure, unable to shine, and lacking in spiritual power. What are these four? Asuras, smoke, clouds, dust, and fog. Renunciants and brahmins also have four afflictions that make them unclear, impure, unable to shine, and lacking in spiritual power." These four are also found in the Nirvana Sutra and other good scriptures. First, if a renunciant indulges in alcohol, this is called the first defilement, which is impure. Second, if a renunciant or brahmin harbors sensual desires internally and cannot cut them off, this is the second defilement. Third, if a renunciant or brahmin accepts and hoards gold and silver, unwilling to give up adornments, this is the third defilement. Fourth, if a renunciant lives by wrong livelihood and cannot abandon it, this is the fourth defilement, which is impure. These four afflictions cause renunciants to become unclear and impure, just as smoke and clouds obscure the sun and moon, rendering them unclear and impure. Why only these four? Because alcohol is the root of heedlessness, lust is the origin of birth and death, gold and silver bring grave harm, and wrong livelihood destroys wholesome roots. The sun and moon have four afflictions that strip them of their illuminating power; renunciants have four faults that negate their benefit to others. This possession of precious metals is one of these four afflictions, which is why it is said this precept addresses it. "Five divisions affirm that I certainly did not sanction this in my teachings" means that permitting these eight impure items is definitely not what my teachings endorse. "Those who obtain defiled fruits" — the original commentary explains that these are called "impure" for five reasons: First, greed increases, producing an impure mind. Second, the body becomes contaminated, called an impure precept. Third, it violates the sage's clear guidance, called impure teaching. Fourth, it invites worldly criticism, called impure faith. Fifth, it creates karma that sinks one down, binding one to the three lower realms, called impure action. The rest, as explained in the correct understanding, refers to the later section on planting roots and seedlings for this precept. The Vinaya Mother says that Pilindavatsa was highly regarded by the people of the country. Whether they offered fine carriages, elephants, horses, camels, donkeys, or any small gifts, individuals could accept them for the sangha. The rest, as mentioned in the miscellaneous regulations, refers to the chapter on various essential practices. There, the Five Divisions mention five kinds of items that cannot be sold or divided: first, land; second, buildings; third, necessities; fourth, fruit trees; fifth, flowers and fruits. "Lifetime medicines, when properly taken, are permissible" — salt is an example. Being a lifetime medicine, it can be properly received and used. The story about desire being like a rakshasi (demoness) shares the same meaning as the Nirvana Sutra. A lustful person consorts with a rakshasi who bears him a child, then devours the child, and when the child is gone, devours her husband as well. Thus, desire is a great calamity that destroys one's wholesome roots and leads to rebirth in the three lower realms. In the Sarvastivada tradition, when Pilindavatsa was plastering his hut in the village, King Bimbisara happened to see the venerable one and asked, "Master, what are you doing?" He replied, "A shudra (low-caste person) is plastering the hut." The king said, "Does the master have no one to send? I will give you garden workers. There's no need for a shudra." (Shudra is a term of disparagement.) It is said that Pilindavatsa had been born in a brahmin family for five hundred lifetimes, and his habitual tendencies were not fully exhausted. Except for the Tathagata and the eight great disciples, he would address even his own teachers and preceptors as "shudra." This is detailed in the thirtieth chapter. Even after being asked three times, he still would not accept. When the villagers heard the king had come, they pleaded with him, "Please take us as garden workers. We will provide for the monks. All of you who can uphold the five precepts may also be taken." In the Sarvastivada tradition, concerning the guarding of Bamboo Grove Monastery — this monastery was within Rajagriha. At that time, many pure-lifestyle laypeople came to the garden to make offerings, numbering five hundred. These five hundred committed offenses against the king's law and deserved death. The Buddha begged for their lives, and the king granted them as servants to make offerings, thereby giving these five hundred pure-living people to serve the sangha. What is meant by "offering milk, curds, and other five flavors" refers to milk, curds, fresh butter, clarified butter, and ghee. In the Four Part Vinaya, regarding the precept on riding vehicles: The Teachings of the Bequeathed Law state that riding in a carriage or on horseback for one day erases five hundred days of fasting merit. In a year of three hundred sixty days, riding would erase eighteen thousand days of fasting merit. Shariputra asked why this is so. The Buddha said, "When people see monks riding, they generate negative thoughts toward the monastic precepts, causing them to create offenses." As for riding one day erasing five hundred days of fasting merit, this applies to the elderly, the sick, and those who may ride temporarily.

若後受得衣用吉者。有人施金寶應付淨人掌之。淨人後貿得衣財如法得用。今言得吉者。為是自受用。金寶不付淨施。貿得衣財用得吉羅也。則破四分人解者。緣此下文中開房錢藥。錢既云為房得受者明知受錢。雜含云。須木直索木。乃至人亦等亦直索之。不得為房受錢金寶等。如是四法。即是依法不依人。依義不依語。依智不依識。依了義經不依不了義經。如是四法所應依止者。涅槃第六卷末文云。一觀弟子有諸檀越重物則遮不令畜。以重說輕則無聽畜。二雖無檀越豐時則遮。儉時聽畜。三雖儉時不為護法如來則遮。為護法故聽畜。四時雖護法不作淨施如來則遮。如是四法所應依止結明可依也。若有三藏反上說者。說云。世尊觀知我等弟子。有人供須今更開八不淨之物不可依也。不用亦得者。不同十輪亦得。以護法故。小小非要者。謂比丘受畜八法毀佛禁戒。自壞壞他。必墮惡道。大聖慈悲令道俗同呵使息過不為故不以如法因緣置。而不呵為護法。故事須呵責十輪不知犯戒供敬。若知不須也涅槃穢不須供養。已外成衣不成衣等者。百一物外名已外也。文言手提別時意也者。此中明畜為正也。而言手提者。為畜故提。非正結提。提者左下九十。非此所明。是別時意也。五欲功德者。以五欲能得後果名功德也。錢有八種者。一金錢。二銀。三銅。四鐵。五鉛錫。六自鑞。七木。八胡膠。五種受者。一手受。二衣取。三以器取。四言著是中。五若言與是淨人等。皆得犯墮也。餘有未懺必遭形戮者。若作偷盜等事。必被他人形治。即是形戮也。頰腫之儔者。昔有一癡女。聟至婦家。羞讓不食。後被飢逼竊盜生米而食。其頰鼓起。婦家謂是頰腫。問其所以。固執不言。乃至以火烙之。頰穿米出。明今比丘犯重。過見不發露悔過。現受治殯來受苦也。

> If one later acquires robes and it is deemed auspicious to use them, then when someone donates gold or precious items, these should be entrusted to a pure attendant (a "pure person") for safekeeping. If the attendant later exchanges them for robe-material, such use is in accordance with the Dharma. Now, when we speak of "obtaining auspiciousness," does this refer to one accepting and using for oneself? If gold and valuables are not entrusted as pure offerings, and one exchanges them for robe-material and uses it, this constitutes a violation (a "dukkata" offense). This contradicts the interpretation of the Four-Part Vinaya (Dharmaguptaka) scholars. Because in the passage below, allowances are made for building cells, medicine, and money. Since it says one may accept money "for the sake of a dwelling," it is clear that accepting money is permitted. The Saṃyuktāgama states: "If you need wood, you may ask for wood directly. Even for people, you may ask directly for them. You should not accept money, gold, or valuables for the sake of a dwelling." These four principles are: relying on the Dharma, not on persons; relying on the meaning, not on the wording; relying on wisdom, not on discriminative consciousness; relying on ultimate-meaning sūtras, not on provisional sūtras. These four principles should be relied upon. The Nirvāṇa Sūtra, in the latter part of its sixth fascicle, states: "First, observe whether a disciple has many donors offering heavy goods; if so, forbid him from storing them, and even if heavy goods are presented as light items, he should not accept them. Second, even if there are no donors, during abundant times one should forbid storage, but during scarce times one may allow it. Third, even in scarce times, if one does not act for the protection of the Dharma, the Tathāgata forbids it; but if one acts to protect the Dharma, storage is permitted. Fourth, even if one protects the Dharma, if one does not make pure offerings, the Tathāgata forbids it." These four principles should be relied upon, concluding what is worthy of reliance. If there is a Tripiṭaka master who speaks the opposite, saying: "The World-Honored One observed that we disciples have needs and provisions, and now he has further opened the eight impure items; these cannot be relied upon." Not resorting to them is also permissible—this differs from the Ten Wheels Sūtra, which is also permissible. Because, for the sake of protecting the Dharma, what is minor and non-essential may be set aside. This refers to monks who, by accepting the eight impure items, violate the Buddha's precepts, corrupting themselves and others, and will certainly fall into evil destinies. The Great Sage, out of compassion, has both monastics and laypeople condemn this together, stopping the transgression so that such conduct does not persist. Therefore, if one does not condemn it for legitimate Dharma reasons, this would not be for the protection of the Dharma. Hence, it is necessary to censure and admonish. <note>In the Ten Wheels, unknowingly honoring those who break precepts; if one knows, one need not do so.</note> In Nirvāṇa, defiled persons need not be honored. Regarding "beyond this, whether it becomes robes or not": anything outside the hundred-one allowable items is called "beyond that." The text saying "carried by hand" refers to another time's meaning. Here, the main point is that storing is the primary act. Saying "carried by hand" means carried for the purpose of storing, not for the actual act of carrying. The offense for carrying by hand is in the ninety offenses on the left side; this is not what is being addressed here. It is a meaning related to another time. "The virtues of the five sense pleasures" are so-called because the five desires can yield future results, which is termed "virtue." Money has eight kinds: first, gold coins; second, silver; third, copper; fourth, iron; fifth, lead-tin; sixth, solder; seventh, wood; eighth, gum. The five ways of accepting are: first, receiving by hand; second, taking with cloth; third, taking with a vessel; fourth, saying "put it here"; fifth, saying "give it to this pure person"—all these constitute a falling offense. As for "the rest who have not confessed will surely face physical punishment": if one commits acts like theft, one will certainly be punished by others, which is "physical punishment." "Those with swollen cheeks" refers to a story: Once there was a foolish woman. Her son-in-law came to her house and, out of shyness, refused to eat. Later, driven by hunger, he secretly stole raw rice and ate it, causing his cheeks to swell. The in-laws thought it was a swollen cheek ailment and asked him about it, but he stubbornly refused to speak. Eventually, they burned him with a hot iron, and the rice came out through the hole in his cheek. This illustrates that monks today who commit heavy offenses, when seen, do not admit and repent; they undergo punishment in this life and will suffer in future lives.