---
title: "四部律并論要用抄 · 17 諸部威儀雜法"
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/cmcwshzr91mebie04f0jy4z8d"
---

### 諸部威儀雜法第十七

> Chapter 17: Miscellaneous Rules of Conduct for All Sections

比丘六念。一知日月若大知大小知小。若干日無常迅速布薩時到二念迴請我若先受前請。今欲更受後請。當迴前所請食施比丘某甲。得自恣食三念知臘數我某甲某月某日某時受大戒。今以若干虛度年數月空過無業。若入眾時知坐起次第也四念受三衣若有長財念當說淨五念不別眾食四人以上皆受別請。當時界內有比丘者六念有病當療治無病依眾行道修四威儀一行威儀。攝身安祥。向前直進。二住威儀。平立斂手。隨便正向。三坐威儀。跏趺怗低目。四臥威儀。右脇著地。累膝修繫想在明。念當早起有四如法眠一師子王眠。右脇著地。兩膝相累。二合口舌。跓上齗。三右手支頭。手順身上。四當念惠。思惟明相。是為四不繫心眠有五過失一見惡夢。二諸天不護。三不思惟。四不繫意在明。五意失不淨有十威儀不應禮一大便時。二小便時。三露身時。四剃髮時。五說法時。六嚼楊枝時。七洗口時。八食時。九飲時。十食菓時悉不合禮之也又有十時不應禮一在塔前。二作事時。三塗由時。四讀誦時。五不著三衣時。六經行上下閣時。七受經時。八共諍時。九澆鉢時。十著眼藥時。出僧祇律經行有五功德一堪能遠行。二能思惟。三少病。四消飲食。五得定久住之也掃地有五法得功德一不逆風。二息順風。三滅跡。四除糞。五還掃即置本處法。出犍度嚼楊枝有五利益一口氣不臭。二別味。三熱陰消。四引食。五眼明。出雜犍度之中食粥有五利益一除飢。二除渴。三消宿食。四大小便利。五除風。出僧五十也向火有五失一令人無顏色。二令人無力。三令人眼闇。四令人閙集說世俗事。出僧五十不忍辱人有五過失一死凶犯惡不忍。二後生悔恨。三多人不愛。四惡名流布。五死墮惡道之中出家沙門當離三十八風。一利若得利養心便喜悅　貪利不恥。吹壞道心二衰若失利養心便憂惱。懷恨不捨。衰成道心三毀若彼折辱心便退沒。呵嘖不受。道心敗喪四譽若得讚歎心高譽。窺覓名聞。道心動亂也五稱若他戴仰心便自大。輕人重己。道心頓墜六譏若失恭敬心不厭嫌人。道心改變七苦八樂若順情生適心便翫著迷惑失性。道心𭯏浮散此之八法能敗人善根。故名之為風。是凡所起名為世法。若欲情悕出道當急捨離。四恩者。一父母能生我身育我。以道得有今日二師僧以法施我生我法身三國王放我課役水土草木常施於我四檀越恭給衣食齊我形命全身行道。是故比丘念之。常報四恩四輩者。一人四性施主恭給所須二天天厨甘饍奉出家人三龍牛鹿獻乳。猨奉蜜。飛鳥施菓之也四鬼山神施藥。海神奉珍此輩壇越所施之物如法得受出入應捨五慳一財物慳。二法慳。三家慳。四住處慳。五稱讚慳四種污他家。一依利養污他家持此家食與彼家食二依污他家持此家物與彼家物三依親友污他家依持貴勢為一人不為一人四依僧伽藍污家持僧物菓菜隨隨情逐意與一人不與一人比丘依此四種污家污檀越淨信之心。合與作驅出羯磨儐出聚落　問。頗有一處坐犯五篇也答。有落飯食犯突吉羅。學家中自手取食犯提捨尼。無淨人為女說法過五六語犯波逸提。向女人麁惡語犯僧殘。說得過人法犯波羅夷出十誦律五分云。時有比丘學書。佛言。學者得突吉羅。有比丘為僧典賞物。不解書故近忘。佛言。聽為券疏學書。不聽為好廢業。有比丘讀外典者突吉羅。又比丘與外道論如自念。佛聽我等讀外書者。不為外道。所伏外道故聽讀外典。但不聽隨書生見。有七法應與作親友。一難與能與不借財寶二難作能作不借力也三難忍能忍不借心又不相厭恨也四蜜事相語吐情告實。不隱不諱五互相覆藏迭相護惜不相揚過六逢難不捨病患相料理。急難相救解七貧賤不輕不逐世棄衰見利忘義。出分律。

> Monks should keep six recollections in mind: 1. \*\*Know the day and month\*\* — whether the month is long or short, and that time passes swiftly; be aware when the Observance Day has arrived. 2. \*\*Mindful of meal invitations\*\* — if you have already accepted an earlier invitation but now wish to accept a later one, you should offer the earlier meal to another monk, and then you may freely accept the later meal. 3. \*\*Know your years as a monk\*\* — recall the date and time you received full ordination, and how many years and months have passed without being wasted. When entering an assembly, you should know the proper seating order. 4. \*\*Keep the three robes in mind\*\* — if you have extra cloth beyond the allowable amount, you should remember to declare it as "pure" (ritually purified). 5. \*\*Do not eat separately from the community\*\* — if four or more monks are present in the area, you should not accept a personal invitation that excludes others. 6. \*\*When ill, seek treatment\*\* — when healthy, practice the path together with the community. --- \*\*Maintain the four types of dignified conduct:\*\* 1. \*\*Walking:\*\* Keep the body calm and composed, moving steadily forward. 2. \*\*Standing:\*\* Stand upright, hands folded, facing a proper direction. 3. \*\*Sitting:\*\* Sit cross-legged, gaze lowered, in a settled posture. 4. \*\*Lying down:\*\* Lie on the right side, with the right hand supporting the head, knees stacked, mind focused on wakefulness, and intend to rise early. --- \*\*The four proper ways of sleeping:\*\* 1. Sleep like a lion — lie on the right side with knees stacked. 2. Keep the mouth closed, tongue resting against the upper palate. 3. Support the head with the right hand, arm aligned along the body. 4. Keep awareness on wisdom, contemplating the experience of wakefulness. These are the four. --- \*\*Sleeping without focused awareness brings five faults:\*\* 1. Seeing nightmares. 2. Deities do not protect you. 3. You fail to reflect properly. 4. You are not attentive to waking. 5. Your mind loses clarity and purity. --- \*\*There are ten situations in which you should not bow:\*\* 1. While defecating. 2. While urinating. 3. While exposing the body. 4. While shaving the head. 5. While giving a teaching. 6. While chewing willow twigs (for cleaning teeth). 7. While rinsing the mouth. 8. While eating. 9. While drinking. 10. While eating fruit. In all these situations, bowing is inappropriate. --- \*\*There are also ten times when you should not bow:\*\* 1. In front of a stupa. 2. While working. 3. While applying ointment. 4. While reciting or studying. 5. While not wearing the three robes. 6. While walking meditation or going up and down stairs. 7. While receiving teachings. 8. While engaged in an argument. 9. While washing your bowl. 10. While applying eye medicine. These come from the Mulasarvastivada Vinaya. --- \*\*Walking meditation brings five benefits:\*\* 1. You become able to travel far. 2. You can think clearly. 3. You have fewer illnesses. 4. Your food is well digested. 5. You can remain in meditation for a long time. --- \*\*Sweeping the ground with five methods brings merit:\*\* 1. Do not sweep against the wind. 2. Do sweep with the wind. 3. Wipe out footprints. 4. Remove the rubbish. 5. Return the broom to its original place when finished. This comes from the Khandhaka section. --- \*\*Chewing willow twigs brings five benefits:\*\* 1. The breath does not become foul. 2. You can taste flavors properly. 3. Heat and damp conditions are reduced. 4. Appetite is stimulated. 5. The eyes become clear. This comes from the miscellaneous Khandhaka section. --- \*\*Eating congee brings five benefits:\*\* 1. Relieves hunger. 2. Relieves thirst. 3. Aids digestion of previous food. 4. Helps bowel and bladder function. 5. Relieves wind ailments. This comes from the Monks' Fifty Rules. --- \*\*Sitting too close to the fire brings five faults:\*\* 1. The complexion becomes dull. 2. The body becomes weak. 3. The eyes become dim. 4. It leads to gathering and idle worldly talk. 5. (From the Monks' Fifty Rules.) --- \*\*A person who cannot endure insult has five faults:\*\* 1. At death, they face the consequences of their unenduring anger. 2. Later, they feel deep regret. 3. Many people do not love them. 4. A bad reputation spreads widely. 5. After death, they fall into a lower realm. --- Home-leavers should distance themselves from the \*\*thirty-eight winds\*\*. Among these: 1. \*\*Gain\*\* — if one obtains benefits and feels delighted, greed for gain without shame destroys the mind of practice. 2. \*\*Loss\*\* — if one loses benefits and feels distressed, holding resentment without release harms the mind of practice. 3. \*\*Slander\*\* — if one is insulted and retreats in discouragement, refusing to accept correction, the practice mind collapses. 4. \*\*Praise\*\* — if one becomes arrogant upon receiving praise, seeking fame, the practice mind becomes disturbed. 5. \*\*Honor\*\* — if one becomes conceited when respected, looking down on others and elevating oneself, the practice mind sinks. 6. \*\*Disrespect\*\* — if one becomes resentful when deprived of respect, the practice mind changes. 7. \*\*Pleasure\*\* — if one becomes attached to pleasant circumstances, indulging in enjoyment and losing oneself, the practice mind becomes scattered. 8. \*\*Pain\*\* — likewise, if one is overwhelmed by suffering, the mind becomes unstable. These eight forces can destroy a person's good roots, hence they are called "winds." All these are worldly phenomena. If you genuinely aspire to transcend the world, you must quickly let go of them. --- \*\*The Four Kindnesses:\*\* 1. \*\*Parents\*\* — they gave birth to my body and raised me, and because of them I am who I am today. 2. \*\*Teachers and Monks\*\* — they give me the Dharma, giving birth to my Dharma body. 3. \*\*The King (or state)\*\* — providing me with land, water, plants, and freedom from forced labor, always supporting me. 4. \*\*Donors\*\* — providing clothing and food to sustain my body and life, enabling me to practice the path wholeheartedly. Therefore, monks should always remember these and repay the Four Kindnesses. --- \*\*The four kinds of supporters:\*\* 1. \*\*Humans\*\* — donors from the four classes who respectfully provide what is needed. 2. \*\*Devas\*\* — offering divine nourishing food to home-leavers. 3. \*\*Nagas (dragons)\*\* — cattle and deer offer milk, monkeys offer honey, birds offer fruit. 4. \*\*Spirits\*\* — mountain spirits offer medicine, ocean spirits offer treasures. Whatever these supporters offer, it may be rightfully accepted as alms. --- \*\*When coming and going, you should abandon the five kinds of stinginess:\*\* 1. Stinginess with wealth. 2. Stinginess with knowledge (the Dharma). 3. Stinginess with one's family/lineage. 4. Stinginess with living quarters. 5. Stinginess with praise. --- \*\*Four ways of corrupting a household (donor family):\*\* 1. \*\*Corrupting through material gain\*\* — taking food from one family and giving it to another. 2. \*\*Corrupting through favoritism\*\* — taking possessions from one family and giving them to another. 3. \*\*Corrupting through friendships\*\* — using influence or status to favor one person over another. 4. \*\*Corrupting through the monastery\*\* — using the monastery's property, fruits, or vegetables to give to some people but not others. A monk who engages in these four behaviors corrupts the donors' pure faith. Such a person deserves to be expelled through a formal community act and sent out of the village. --- \*\*Question:\*\* Is it possible for a monk to commit offenses from all five categories of precepts (parajika, sanghadisesa, pacittiya, patidesaniya, dukkata) all in one place? \*\*Answer:\*\* Yes. While eating a meal, one might: - Eating food improperly as a novice monk — a dukkata offense. - Taking food with one's own hands in a family with confidence — a patidesaniya offense. - Without an attendant, teaching the Dharma to a woman more than five or six sentences — a pacittiya offense. - Speaking coarse words to a woman — a sanghadisesa offense. - Claiming superhuman attainments — a parajika offense. This comes from the Sarvastivada Vinaya. --- According to the Five-Part Vinaya: - A monk who studied calligraphy — the Buddha said this brings a dukkata offense. - A monk who needed to manage monastery accounts but was illiterate and often forgot — the Buddha permitted learning enough to read and write records and contracts. But it is not allowed to pursue writing skill at the expense of one's practice. - A monk who read secular texts — dukkata offense. - Another monk who debated with an outsider. Thinking to himself, "The Buddha permits us to read secular books," he read them. But he was not conquered by the outsider. The Buddha permitted reading secular texts to avoid being defeated in debate, but not to adopt the secular philosophical views. --- \*\*Seven qualities for forming a genuine friendship:\*\* 1. \*\*Generous in giving, even when it's hard\*\* — not withholding wealth. 2. \*\*Ready to help, even when it's hard\*\* — not withholding effort. 3. \*\*Able to endure, even when it's hard\*\* — not withholding patience or storing resentment. 4. \*\*Sharing private matters honestly\*\* — speaking the truth without concealment. 5. \*\*Covering each other's faults\*\* — protecting and not exposing each other's mistakes. 6. \*\*Not abandoning in times of crisis\*\* — caring for one another in illness, rescuing in danger. 7. \*\*Not despising in poverty or low status\*\* — not abandoning people when the world looks down on them, not forgetting loyalty when opportunities for gain arise. These come from the Four-Part Vinaya.