---
title: "四部律并論要用抄 · 5 說戒法"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzmn1mczie042b2um2d0"
---

### 說戒法第五

> Chapter 5: The Precepts

僧祇云。布薩有二種。一十四日名小布薩。二十五日布薩大。中間布薩者。比丘有諍事起未久之間。還和合應作單白。非時說戒。前日已過後日未到。故名中間　四分云。八難事起及餘緣聽略說戒。若欲略說戒。先作單白。然後略說也。但難有遠近。故有十五種略說戒。一者說序已。餘者唱言。大德僧聽。是四波羅夷法。僧常聞。乃至七滅諍亦如是。二說序四事已。餘者唱僧聞。三說序四事十三事已。餘者唱僧常聞。四說序訖。二不定已。餘者唱僧常聞。五說序訖。三十事已。餘者唱僧常聞。第二五種者。一說序四事已。餘者唱僧常聞。乃至第五說九十事已。餘者唱僧常聞。第三五種者。一說序訖十三事已。餘者唱僧常聞。合為十五種略說戒。八難事者。一王難。二賊。三水。四火。五病。六人。七非人。八毒虫。及餘緣者。大眾集床坐少。若眾多病。若坐上覆蓋不周。或天雨。或布薩多夜已久。或論說阿毘曇。或說法明相欲出不得逕宿。受欲隨近遠可廣說。便廣說不者得罪。可略不略亦得罪。自恣時難及餘緣亦如是。又說戒時應知客來有多少。曰同不同。更說不說。告清淨等皆應知。又說戒法清淨。若比丘犯突吉羅罪。不懺悔者不得聽戒。亦不得作說戒人何況犯重罪　五分云。若說戒時忘者。佛言。聽傍人授。猶故忘者聽更授。授至三猶故忘者應更差人續　次誦不應重誦。又六群比丘受欲已出界外去。欲使他法事不成。佛言。成出者犯突吉羅罪。比丘得授比丘尼。不得為誦。尼亦爾。有四種布薩。一三語布薩。二清淨布薩。三說波羅提木叉布薩。四自恣布薩摩德伽論云。云何名布薩。布薩者捨諸惡不善法。捨諸煩惱有愛。證得白法究竟梵行事。故名布薩。

> The Sanghika (community) texts say there are two kinds of Uposatha (observance days). The fourteenth day of the month is called the Lesser Uposatha, and the fifteenth is the Greater Uposatha. As for an Uposatha in between, this occurs when monks have a dispute that arises and is quickly resolved; they should then perform a single motion (ñatti) and recite the precepts outside the regular schedule. Since the previous day has passed and the next day has not yet arrived, it is called the "in-between Uposatha." The Dharmaguptaka texts say: When one of the eight difficulties arises, or for other reasons, the abbreviated recitation of the precepts is permitted. If one wishes to recite the precepts in abbreviated form, one should first make a single motion (ñatti), and then give the abbreviated recitation. Because difficulties may be near or far, there are fifteen types of abbreviated precept recitations. First set of five: (1) After reciting the introduction, the rest is announced as: "Venerables, let the Sangha listen. These are the four Pārājika rules, which the Sangha always hears." This pattern continues through the seven methods for settling disputes. (2) After reciting the introduction and the four Pārājika rules, the rest is announced as "the Sangha always hears." (3) After reciting the introduction, the four Pārājika rules, and the thirteen Saṅghādisesa rules, the rest is announced as "the Sangha always hears." (4) After reciting the introduction, the two Aniyata rules, the rest is announced as "the Sangha always hears." (5) After reciting the introduction and the thirty Nissaggiya Pācittiya rules, the rest is announced as "the Sangha always hears." Second set of five: (1) After reciting the introduction and the four Pārājika rules, the rest is announced as "the Sangha always hears," continuing up to the fifth, where after reciting the ninety Pācittiya rules, the rest is announced as "the Sangha always hears." Third set of five: (1) After reciting the introduction and the thirteen Saṅghādisesa rules, the rest is announced as "the Sangha always hears." Together these make fifteen types of abbreviated recitation. The eight difficulties are: (1) danger from a king, (2) thieves, (3) water, (4) fire, (5) illness, (6) harmful people, (7) non-human beings, (8) poisonous insects. "Other reasons" include: the assembly gathering with insufficient seats, many being ill, inadequate covering overhead, rain falling, the Uposatha night being already far advanced, discussions on Abhidharma, or Dharma talks continuing until dawn such that one cannot stay overnight. Regarding those who have given their consent (chanda), whether near or far, if one can give a full recitation, one should do so; if not, one commits an offense. If one can abbreviate but does not, one also commits an offense. The same applies to the Pavāraṇā ceremony and other such occasions. Furthermore, when reciting the precepts, one should know how many visiting monks have arrived, whether the assembly is the same or different, whether to recite again or not, and how to announce purity—all these should be understood. Also, the recitation of precepts requires purity. If a monk has committed a Dukkaṭa offense and has not confessed it, he may not listen to the recitation, nor may he serve as the reciter—how much less so if he has committed a serious offense. The Mahīśāsaka texts say: If, during the recitation, one forgets, the Buddha said another may assist. If one still forgets, another may take over. If after three attempts one still forgets, another should be appointed to continue. The recitation should not be repeated from the beginning. Also, the group of six monks, after giving their consent (chanda), left the boundary of the monastery, hoping to invalidate the proceedings. The Buddha said: The proceedings are valid, but those who left commit a Dukkaṭa offense. A monk may receive the consent of a nun and recite on her behalf, but may not recite the precepts for her. The same applies in reverse. There are four kinds of Uposatha: (1) the three-phrase Uposatha, (2) the purity Uposatha, (3) the Uposatha of reciting the Pātimokkha, and (4) the Pavāraṇā Uposatha. The Mātṛkā treatise asks: What is meant by Uposatha? Uposatha means abandoning all unwholesome and unskillful states, abandoning all defilements and attachment to existence, realizing the white (pure) dharmas, and perfecting the holy life—this is called Uposatha.