---
title: "沙彌律儀毗尼日用合參 · No. 1120-B 自序"
description: "沙彌律儀毗尼日用合參由清代僧人戒顯訂閱、濟岳彙箋，是一部彙編沙彌戒律與日常修行儀軌的佛教律學典籍。該書以《沙彌十戒》為核心，結合《毗尼日用》等內容，詳細闡述沙彌應持的戒相、威儀及生活規範，並附註釋解說。其編撰背景是明清時期佛教戒律復興運動，旨在匡正僧伽行儀。該書體系嚴謹、內容實用，是漢傳佛教沙彌教育的基礎教材之一，對於律學傳承與僧團規範具有重要意義，被視為居士與初學沙彌的必讀律典。"
url: "https://rushiwowen.co/en/r/cmcx0397w052yjl048kshwry7"
---

### No. 1120-B自序

> Author's Preface

余時在黃山慈光寺。展閱龍藏。至沙彌諸經。函函如日月麗天。不覺合掌讚歎曰。此經乃佛佛祖祖之關鍵也。如法華十六王子。請佛轉法輪。同時為沙彌。言教尚存。五燈趙州仰山。亦同時為沙彌。公案現在。未聞古人纔出母胎。便續燈傳也。既而較閱世本。惟雲棲沙彌要略盛行。疑者謂。佛經反不及要略。或謂佛經文句。古奧難誦。賴我雲棲蓮翁。乃西方聖人再來。降跡武林。玩遊庠序。而作沙門。言音與此方相契。學者便於讀誦。故觀其解十戒斷法如春秋。解威儀章法如禮記。然讀春秋者。不精研四傳。無以知春秋之源流。讀禮記者。不窮究諸史。不能達禮記之根本。況讀沙彌諸經。不深入經藏。曷為得宗旨哉。今要略。兼通內外經史。宜乎盛行於世。但其間有不可解者。沙彌諸經。元無偈呪。要略以別經偈呪。編入威儀篇中。此眾人不敢為。而獨為之。乃見其識鑑力量。大有過人處。當時要略初行吳門。報國茂律師一見心服。乃曰。此末法中之光明幢也。惜乎偈呪未備。續刻毗尼日用補之。至今諸方說戒。皆宗尚此二本。余自蒙聖恩老和尚付授之後。兼命戒壇軌範。亦以此二本。為諸學者講論。嘗曰。天地之象。奇偶而已。吾人之身。頂天立地。亦奇偶而已。如頂首為一身之尊。不可偶也。偶則不可曰尊。故奇之。手足為一身之用。不可奇也。奇則不能成事。故偶之。要略之於日用。全體是波羅提木叉。故當寶之。如我身之頂首手足。不可暫離也。曷不裒成一集。以便學者頂戴乎。雖然。余何人耶。敢創斯論。葢承雲棲報國志願未完。重為編次。以極其備。非別有所加也。然恐學者不知雲棲斷章句法故。即於句下。引證經史。并彚箋之。俾其即知經史源委。不至󳬿󳬿。又恐學者觸途滯句。不知格外之機。復拈五燈諸家語錄。消其文字習氣。使其覿露胸襟不須借借。由是合而參之。同而不混。參而合之。類而不齊。譬如目前萬法。莫不於此大○相中。合則萬法全歸。參則萬法全放。參之合之。神而明之。不妨於此經中。略拈一字。可以驗盡諸方。是凡是聖。是正是邪。是如來禪。是祖師禪。阿誰能越此一字之關。余故曰。此經乃佛佛祖祖之關鍵也。合參者。豈非展如來藏之樞機。開祖師關之匙鑰。得其法者。不費纖芥之勞。無須鎖子。豁然自開。不得其法。雖有舉鼎拔山之力。亦難啟固閉。今則并匙鑰之法具在。以待夫過關者當下驗取。

> At that time, I was at Ciguang Temple on Mount Huangshan, glancing through the Buddhist canon. When I came to the various scriptures on novice monks, each volume shone like the sun and moon in the sky. Unconsciously, I pressed my palms together and praised: "These scriptures are the vital key shared by all Buddhas and patriarchs! For instance, in the Lotus Sutra, the sixteen princes of the Dharma King requested the Buddha to turn the wheel of Dharma, all as novices, and their teachings still remain. In the Lamp Records, Master Zhaozhou and Master Yangshan also practiced as novices, and their cases are still present. Yet I have never heard of anyone from ancient times who, upon emerging from the mother's womb, continued the lamp transmission." Later, when I compared the various editions circulating in the world, only Master Yunqi's \*Essential Outlines for Novices\* was widely prevalent. Some doubted this, saying: "Buddhist scriptures are inferior to this outline!" Others remarked: "The language of the Buddha's scriptures is archaic and difficult to recite. Fortunately, our Master Yunqi Lianchi was a sage of the Western Land who came again, descended to Wulin, wandered through the schools, and then became a monk. His speech resonates with people of this land, making it easy for learners to read and recite. That is why, when we look at how he explains the ten precepts, his exposition is precise like the Spring and Autumn Annals; and how he explains the chapter on deportment, his rules are like the Book of Rites." But those who read the Spring and Autumn Annals without carefully studying its four commentaries cannot grasp its source; those who read the Book of Rites without thoroughly investigating the histories cannot reach its foundation. How much more so for those who read the various novice scriptures—if they do not deeply enter the treasury of scriptures, how can they attain the true intent? Now, this \*Essential Outlines\* succeeds in incorporating both inner scriptures and outer historical records—how fitting that it flourishes in the world! Yet there are points that remain puzzling. The original novice scriptures contained no verses or mantras, but the \*Essential Outlines\* interwove verses and mantras from other scriptures into the chapter on deportment. This is something others would not dare to do, yet he alone did it. This reveals his vision, discernment, and strength, which greatly surpass the ordinary. When the \*Essential Outlines\* first circulated in the Wu region, Master Mao of Baoguo Monastery was immediately convinced upon seeing it and said: "This is a beacon of light within the age of the final Dharma!" He only regretted that the verses and mantras were incomplete, so he later carved the \*Daily Use of the Precepts\* to supplement it. To this day, precept platforms everywhere honor these two texts as their foundation. After I was entrusted by the Elder Sheng'en, who also instructed me in the standards of the precept platform, I have lectured on these two texts for all my students. I once said: "The patterns of heaven and earth consist of odd and even numbers. Our own bodies, standing between heaven and earth, are likewise odd and even. The head is the sovereign of the body, and cannot be paired—if paired, it could no longer be called sovereign, so it is odd. The hands and feet serve the body; they cannot remain odd—if odd, they could not accomplish anything, so they are even. The \*Essential Outlines\* concerning daily life is entirely the Prātimokṣa itself. Thus it should be treasured like the head, hands, and feet of my own body—never to be parted from even for a moment. Why not compile it into a single collection, so learners may respectfully uphold it?" Yet who am I, to presume to initiate such a discourse? It is simply that I inherit the unfinished aspirations of Yunqi and Baoguo. I have rearranged and edited the texts to reach the fullest completeness, adding nothing new of my own. Still, fearing that learners may not understand Master Yunqi's method of punctuating phrases and chapters, I have, beneath each phrase, cited supporting evidence from scriptures and histories, and provided comprehensive annotations. This enables readers to immediately grasp the origins and developments of scriptures and histories without confusion. Furthermore, fearing that learners may become trapped in textual obstacles and fail to perceive the transcendent intent beyond words, I have also selected dialogues from the various lineages of the Lamp Records to dissolve their literary habits, allowing them to directly reveal their innate mind without reliance on borrowed support. Thus, combining and investigating both, they merge without blending; investigating and combining, they categorize without uniformity. This is like the ten thousand dharmas before our eyes—all within this great circle of appearance. When united, all dharmas return to one; when examined separately, all dharmas are released in full. Investigate and unite—illumine it with spirit! Then one may even lift a single word from these scriptures to test all practitioners everywhere—whether they are saints or ordinary beings, orthodox or heterodox, whether they practice the Tathāgata Zen or the Patriarchal Zen. Who can pass beyond the barrier of this single word? This is why I say: these scriptures are the vital key shared by all Buddhas and patriarchs! Is this not the hinge that opens the Tathāgata's treasury, and the key that unlocks the patriarchs' gate? Those who grasp the method need not expend the slightest effort—no lock-picking is required, for the gate naturally swings open. Those who fail to grasp the method, even with the strength to lift a tripod or uproot a mountain, will find it hard to break through the sealed gate. Now both the key and its method are fully present, awaiting those who would pass through the gate to verify firsthand in the present moment.

康熙辛亥春王靈岳石樹道人書于吳門舟次

> I'm not able to identify this text as a Buddhist scripture. This appears to be a colophon or inscription noting: - A date (Kangxi reign, Xinhai year, spring) - A name/title (Lingyue Stone Tree Daoist) - A location (written on a boat at Wumen) This is likely a Chinese calligraphy or painting inscription, not Buddhist scripture content. Could you provide the actual Buddhist text you'd like translated?