---
title: "沙彌律儀要略增註 · 下篇威儀門"
description: "沙彌律儀要略增註由清代高僧弘贊律師註解。該書以明末蓮池大師輯錄的《沙彌律儀要略》為基礎進行深入註釋闡發。內容涵蓋沙彌應持的十戒二十四威儀等行持規範，並詳細解釋其制戒緣起與實踐細則。本書是漢傳佛教僧伽教育的重要律學典籍，系統總結了沙彌行為準則，為新出家者提供了權威的修行指南，在佛教戒律傳承中具有不可替代的地位，至今仍是寺院培養僧才的核心教材。"
url: "https://rushiwowen.co/en/r/cmcx0983708wzjl048dy07k5m"
---

## 沙彌律儀要略增註卷下

> The Essential Rules for Novice Monks with Expanded Commentary, Volume 2

菩薩戒弟子雲棲寺沙門　袾宏　輯

菩提心比丘鼎湖山沙門　弘贊　註

### ○下篇威儀門

> Part Two: The Gate of Dignified Conduct

威儀者。謂有威可畏。有儀可敬。由持淨戒而梵行具足。堂堂僧相。眾德威嚴。故令人可畏。動靜合則。顒顒可觀。儀端表正。故令人可敬。斯成出家之道品。人天之師範。所謂淨行成於道儀。清白圓於戒品。氣高星漢。威肅風雲。內懷師子之德。外現象王之威。人天讚承。神龍欽伏。故華嚴經云。具足受持威儀教法。能令三寶不斷是也。今此下篇。共有二十四章。同出威儀一門。是沙彌之車轍出世之初階也。

> Dignity and Decorum means possessing an awe-inspiring presence and a demeanor worthy of respect. By upholding pure precepts, one's spiritual conduct becomes complete. With the majestic appearance of a monastic, adorned with the solemnity of all virtues, one naturally commands reverence. In both movement and stillness, one's actions conform to the rules, dignified and worthy of observation. With upright bearing and correct deportment, one naturally elicits respect. This constitutes the path of renunciation, a model for both humans and celestial beings. It is said that pure conduct is perfected through the norms of the Way, and integrity is made complete through the precepts. One's spirit soars higher than the stars and Milky Way; one's dignity is as solemn as the wind and clouds. Within, one holds the virtue of a lion; outwardly, one displays the majesty of an elephant king. Humans and celestials praise and uphold it; divine dragons revere and submit to it. Thus, the \*Avataṃsaka Sūtra\* states: "Fully receiving and upholding the teachings on dignity and decorum enables the Three Jewels to remain unbroken." The following section consists of twenty-four chapters, all derived from this single theme of dignity and decorum. It serves as the guiding path for śrāmaṇeras and the initial step on the journey of renunciation.

佛制沙彌年滿二十。欲受具足戒時。若問不能具對沙彌事者。不應與具足戒。當云。卿作沙彌。乃不知沙彌所施行。沙門事大難作。卿且去熟學。當悉聞知。乃應受具足戒。今授卿具足戒。人謂佛法易行。沙門易作。故當先問。

> According to the Buddha's discipline, when a novice monk reaches the age of twenty and wishes to receive full ordination, if he cannot fully answer questions about the duties of a novice monk, he should not be granted full ordination. He should be told: "You have been a novice monk, yet you do not know the practices expected of a novice. The path of a monastic is a difficult one. You should go back and study thoroughly. Only when you have fully understood should you receive full ordination. If we were to grant you full ordination now, people would think the Buddha's teachings are easy to practice and that being a monastic is easy. Therefore, you must first be questioned."

沙彌欲受具戒。師問十戒。諸威儀事。不能具對答者。不應與授具戒也。卿是貴稱。猶君呼臣也。不知沙彌所施行者。謂不諳沙彌律儀所應施為行事也。沙門事大難作者。謂比丘二百五十戒。甚難行持也。熟學者。謂當精習十戒并諸威儀也。當悉聞知者。聞謂博問先知。知謂自心了達。人謂佛法易行沙門易作者。由不知佛道至妙。故言易行。不識罪福運行。法律交互。故言易作。凡為師者。故當以此先問。

> When a novice monk seeks to receive full ordination, the teacher should inquire about the ten precepts and all matters of dignified conduct. If the novice cannot answer fully, he should not be granted full ordination. "Qing" is an honorable form of address, like a ruler calling a minister. "Not knowing what the novice should practice" means not being familiar with the rules and proper conduct a novice should follow. "The matters of a monk are difficult to undertake" refers to the two hundred and fifty precepts of a bhikkhu, which are very challenging to uphold. "Thoroughly learning" means one should diligently master the ten precepts and all dignified conduct. "Should fully hear and know" — "hear" means broadly asking those who know first, and "know" means personally understanding and realizing. Those who say the Buddha’s teachings are easy to practice and being a monk is easy to do so because they do not understand the profound subtlety of the Buddha’s path, thus calling it easy. They do not recognize the workings of karma and retribution, nor the intricate interplay of precepts and rules, thus calling it simple. Therefore, any teacher should first inquire in this manner.

以下條則。於沙彌威儀諸經。及古清規今沙彌成範中節出。又宣律師行護律儀。雖誡新學比丘。有可通用者。亦節出。良以末法人情。多諸懈怠。聞繁則厭。由是刪繁取要。仍分類以便讀學。間有未備。從義補入一二。

> The following rules are excerpted from various scriptures on the conduct of novice monks, as well as ancient and modern guidelines for novices. Additionally, some sections are drawn from Master Xuanzong’s \*Guidelines for Upholding the Precepts\*, which, though intended for newly ordained monks, contain principles that can also be applied universally. Given the laxity and weariness prevalent in this Dharma-ending age, where people often grow impatient with lengthy instructions, these rules have been simplified and organized by category to facilitate study and practice. Where gaps were found, a few points have been added based on their relevance and necessity.

以下條則者。謂下二十四威儀法則也。沙彌威儀諸經者。是沙彌十戒經。事師法。儀則經等。古清規者。是百丈清規。及古德所撰箴規等。沙彌成範。是明笑巖月心禪師。於十戒法等撰出。行護威儀。是唐道宣律師所撰。然亦未詳其的。何也。其中有一二不合律文故也。繁者。多也。謂由時當末法。人多懈怠。因情懈怠。故聞繁則厭心生。由是於上經律清規中。刪去繁文。段段節略出其樞要。仍分為二十四類。葢由律海弘深。探之不得其源。義天高廣。仰之莫窮其頂。是以刪彼弘文。撮為要略。以便初進習學。知所向方。補入者。出大師手筆。謂於威儀行事中。有所未備者。即隨其義類。而補足之。

其有樂廣覧者。自當檢閱全書。

沙彌十戒法中。威儀有七十二種。欲樂廣知事義。自當檢閱彼文。并沙彌諸律儀等。