---
title: "律抄第三卷手決 · 19 貿寶戒"
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/cmcwplq4a277kjs04gokbz8qf"
---
### 貿寶戒十九
> Treasure Precepts 19
戒本云。種種賣買也。多論第五戒體應言。種種用寶好。不同言賣買。此戒一往成罪。一度便犯更不待再為。不同販賣。販賣戒為利故。買買已還賣成罪。此律不云求利等之言。但出家人不應為為故但得罪也。此戒唯以寶物相貿。後販賣戒通以餘財相貿。有此不同。多云。貿寶與他求利。當與之時即犯墮。與此四分不同。此律但貿得寶入手方犯。但當用寶之時別得不應罪。寶體既去。將何以捨。故不得捨罪也。此與貿衣五種不同者。戒疏云。一對人不同。貿寶七眾俱犯。販賣依唯二俗犯。貿寶自作教人為已同犯。除為三寶貿衣使人不犯。文言使淨人易不犯也。三貿寶一戒不開自為貿衣。即開蘇油相易。四衣寶捨則道俗不同。五還財轉體不轉體不同。有本物非本物故。此戒轉體易淨衣物還也。有斯不同故分二寶也。律中以成物易錢者。律云。已成金易他未成金一二將未成金易他未成金二句三將已成未成金易已成未成金三句銀中三句准上金中。准第七句以錢易錢也。錢等七種相易。前六是財物。第七是錢寶也。前律中財物易錢者。比丘將財與俗人易金錢等。若不作知淨語犯墮。衣食准上將錢寶易衣食。不作知淨語亦墮。作知淨語得與五眾。自相易衣食不犯。雖是五眾自易。若將錢寶易衣食犯墮。
> The Precept Text states, "Various transactions." The Mahishaasaka Commentary says the essence of the fifth precept should be "using various valuables," which differs from just saying "buying and selling." This precept is violated in a single act—once committed, it's an offense without needing repetition. This differs from the precept on trade, where the offense comes from the intention of profit: buying with the intent to resell incurs guilt. This code doesn't mention seeking profit; it simply says monastics shouldn't engage in such acts, and thus they incur an offense. This precept specifically involves exchanging treasures. The later precept on trade covers exchanging other goods. There's this difference. The Commentary says: exchanging treasures with others for profit incurs falling (Duhkata) at the moment of exchange. This differs from the Four-Vinaya—which says the offense only occurs when obtaining the treasure. So simply using treasure without obtaining it isn't an offense. Once the treasure's essence is gone, how can you abandon the guilt? Thus, the offense cannot be renounced. This has five differences from the precept on exchanging robes, as stated in the Commentary on the Code (Jieshu): 1. \*\*Different persons\*\*: Exchanging treasures is a violation for all seven monastic and lay groups. Trade is only for laypersons. 2. \*\*Self vs. others\*\*: Exchanging treasures oneself or instructing others is equally an offense, except for the Three Jewels. 3. \*\*Self-trade restriction\*\*: This precept doesn't allow self-profit exchanges; trade allows exchanging butter and oil. 4. \*\*Renunciation\*\*: For robes, renunciation means returning both monastic and lay items; for treasures, it's different. 5. \*\*Return of property\*\*: The object returns unchanged or changed. This precept allows returning the transformed pure robe and items. Thus, these two treasure precepts differ. Regarding the rule on exchanging finished goods for money: the Vinaya says (1) exchange finished gold for unfinished goldFirst statement; (2) exchange unfinished gold for unfinished goldSecond statement; (3) exchange finished or unfinished gold for finished or unfinished goldThird statement. For silver, the same three rules apply as for gold. According to the seventh rule: exchange money for money. There are seven types of exchanges involving money. The first six are tangible goods; the seventh is coin/currency. The Vinaya earlier states: a monk gives goods to a layperson in exchange for coins. If not done with a "pure speech" (e.g., declaring it's for pure use), it's a falling (Duhkata) offense. For robes and food, if you exchange coin-involved items for them without this "pure speech," it's also an offense. Making the pure speech allows giving to the five classes of fellow monastics. Wearing robes you bought with money and keeping them without pure speech also incurs guilt.