---
title: "終南家業 · 二立義"
description: "终南家業由宋代律宗高僧守一述说，其弟子行枝编集而成。该书诞生于中国佛教律宗复兴的背景下，系统阐述了南山律宗的核心戒律思想与实践仪轨。主要内容涵盖僧团行事规范、持戒要义及日常生活准则，是宋代以后中国佛教律学的重要典籍。作为南山律宗的关键文献，终南家業对后世汉传佛教的戒律传承与僧伽制度建设产生了深远影响，被誉为研习中国佛教律学不可或缺的经典著作。"
url: "https://rushiwowen.co/en/r/cmcwo6ab20q5ojs04qm1u29cv"
---

### 二立義者

> Establishing the Meaning

原其戒也。即一佛乘。修言而教則有殊。得意而體實無異。須知文文即性。法法歸源。玄邈若虗空。深廣同法界。所謂深戒上善。亦曰戒德難思。而欲受者。直須知齊佛量。法達唯心。心法圓融。境緣皆妙。能緣所緣。始終一念。三誓三聚。前後皆如。是為上品心。方稱上品戒。契如來本志。合南山圓宗。苟一念有差。一毫有礙。難逃數寶之呵。豈免徒勞之責。呪或不逢良導。不具諸緣。虗上戒德之瓶。妄受明珠之喻。後或講聞始悟。閱教方知。憶前受或劣或無。嘆經生虗消虗喪。知非改過。見義勇為。決欲重增。必憑至教。載惟。大覺慈心益物。豈唯在於當機。教網被時。故實通於末世。盖空有傳集之不同。致教門去留之乃異。有宗局狹遺之。豈在於重登。四分通深得之。匪專於再受。鈔文所謂。接俗揩定。御法無准。薩婆多之責也。人法有序。軌用多方。曇無德之褒也。此方重受。僧傳廣明。疏鈔壇經。略提梗槩。如前列示。俾之有教可憑。更在資深方見。於心為慊。

> Let us now consider the precepts themselves. They are none other than the One Buddha Vehicle. Though the words used to teach them may differ according to the tradition, the essence they convey is ultimately the same. Know that each and every phrase is inherent nature, and every dharma returns to the source. They are as vast and subtle as empty space, as deep and wide as the realm of reality. This is what is called the profound precepts of supreme goodness, also known as the inconceivable virtue of the precepts. For those who wish to receive them, they must directly realize that their own mind is equal to the Buddha’s. The Dharma is realized only through the mind. When mind and Dharma merge perfectly, all circumstances and objects become wondrous. The one who perceives and what is perceived are but a single thought from beginning to end. The three vows, the three pure precepts—all are Thusness from start to finish. This is the supreme state of mind, which alone qualifies one for the supreme precepts. It accords with the fundamental intention of the Tathagata and aligns with the perfect teaching of the Nanshan tradition. If even a single thought is off, or the slightest obstruction remains, one cannot escape being ridiculed as someone who counts others’ treasures, nor avoid the blame of futile effort. Should one recite the mantra without encountering a good teacher or without complete conditions, it is like vainly filling a vessel with the virtue of the precepts or falsely claiming the metaphor of the bright pearl. Later, if one hears teachings or reads scriptures and realizes this, recalling that one’s previous precepts were inferior or nonexistent, then one will sigh over how a whole lifetime was wasted and lost. Once you recognize what is wrong and resolve to correct it, seeing what is right and acting with courage, if you decide to renew and deepen your precepts, you must rely on the sacred teachings. Consider this: The Great Enlightened One’s compassionate intention to benefit beings was not limited to those who heard Him directly. His net of teachings continues to function through time, reaching even this degenerate age. Because there are differences in how traditions transmit and compile the teachings, some allow re-receiving and others do not. Some schools are narrow and reject the possibility of re-ascending the platform, while the Four-Part Vinaya is broad and profound—it does not restrict to a single ordination. As the commentary says, “For adapting to worldly customs, fixed rules are provided, but the Dharma itself has no fixed rules.” This is the criticism of the Sarvastivadin school. On the other hand, “Both people and Dharma have their order; methods of practice are many,” is the praise of the Dharmaguptaka school. The tradition of re-receiving precepts in this land is well documented in the monastic histories. The commentaries, manuals, and platform sutras outline the general principles. As shown above, this provides a basis in the teachings for those who seek it. Still, it takes a profound practitioner to truly see and be at ease in the heart.