---
title: "沙彌律儀要略增註 · 習學經典第八"
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/cmcx0983708x7jl04xkflct9h"
---

### △習學經典第八

> Chapter 8: Learning the Classics

宜先學律。後學修多羅。不得違越。

> First, study the precepts. Then study the sutras. Do not disregard this order.

學者覺也。覺悟所不知也。又學猶飾也。器不飾則無以成美觀。人不學則無以成聖德。故學所以疏神達思。怡情治性。聖人之上務。古云木無枝。謂之瘣。人不學。謂之瞽。自古聖賢。猶務於學。況今凡夫。有不學而成人者哉。梵語修多羅。此云經。經猶徑也。是三乘人遊履。而通至涅槃之徑路也。夫學必依聖教。不得違背越次而學。故先律後經。如得繩墨規矩在手。先經後律。如欠繩墨。則方圓失度矣。

> Learning means awakening. It is awakening to what one does not yet know. Furthermore, learning is like adornment. A vessel without adornment cannot achieve beauty; a person without learning cannot attain sage-like virtue. Therefore, learning serves to clarify the spirit, broaden the mind, soothe the emotions, and cultivate one's nature. It is the highest task of the sage. As the ancients said: a tree without branches is called barren; a person without learning is called blind. Since ancient times, even sages and worthies have diligently pursued learning—how much more should ordinary people today? Can anyone become a true adult without learning? The Sanskrit term "sutra" is translated here as "scripture." Scripture is like a path—it is the road traveled by practitioners of the three vehicles, leading them to Nirvana. Learning must rely on the teachings of the sages; one must not violate or skip over the proper sequence of study. Therefore, one should study the precepts first, then the scriptures—as if holding a ruler and compass in hand. To study the scriptures first and the precepts later is like lacking a ruler—then squares and circles lose their proper form.

凡學一經。須先白師。經完更白別學某經。

> Before studying any scripture, you must first inform your teacher. Once you have completed a scripture, you must also inform them before beginning another.

沙彌識見未廣。不知法之次第。學之所宜。故須先白。師許然後學。必日有所進。溫故習新。進業之暇。常在師側。大律佛令二種學業。一誦解。二禪思。禪以寂妄顯真。解以開發妙慧。般若經云。禪學謂之開智。講學謂之演智。

> A novice monk, with limited experience and understanding, does not yet grasp the proper sequence of the teachings or what should be studied. Therefore, he must first seek permission from his teacher before beginning his studies. Once the teacher grants approval, the student must make daily progress, reviewing what he has learned while also exploring new material. In his spare time from study, he should remain by his teacher's side. According to the major monastic rules, the Buddha established two types of learning: first, recitation and comprehension of the teachings; second, meditation and contemplation. Meditation serves to calm delusions and reveal truth, while comprehension helps to develop profound wisdom. As the Prajñāpāramitā Sutra states, the study of meditation is called "opening wisdom," and the study of discourse is called "expounding wisdom."

不得口吹經上塵。

> Do not blow dust off the scriptures with your mouth.

一口氣臭穢。二失尊敬心。應以淨物拂之。文殊問經云。莊嚴供養具。以口吹去灰者。墮優鉢羅地獄。傍報作風神王。

> First, bad breath. Second, it shows a lack of respect. You should use a clean object to brush it away. As stated in the \*Manjushri Sutra\*, if you use your mouth to blow dust off of offerings or ceremonial objects, you will fall into the Utpala Hell. In a later life, you will become a wind spirit king.

不得經案上包藏茶末雜物。

> Do not store tea leaves or miscellaneous items on the sutra table.

以污桌輕經故也。清規云。私藏茶末。取笑傍觀。亦不得以外書。及不淨器物。乃至頭帽扇等。安在佛經律上。

> To treat the scriptures with disrespect is to take them lightly. The Pure Regulations state: "To privately hoard tea powder invites ridicule from onlookers. Nor should one place secular books, unclean vessels, or even items like hats and fans on top of the Buddhist sutras and precepts."

人閱經。不得近彼案前經行。

> When reading scriptures, one should not walk too close in front of the scripture table.

自失敬儀。亂他心念。

> You lose your own dignity and disturb the minds of others.

凡經籍損壞。宜速修補。

> When scriptures are damaged, they should be repaired promptly.

籍是經典。損即速補。無至壞爛。經如父母。父母有病。可速治之。無至於難療。遲矣。

> This scripture is like a family register. If it is damaged, repair it quickly, before it becomes ruined. The sutra is like one's parents. If your parents fall ill, treat them promptly, before the illness becomes difficult to cure. If you delay, it will be too late.

沙彌本業未成。不得習學外書子史治世典章。

> A novice monk whose fundamental practice is not yet established should not study secular books, histories, or texts on governance and worldly affairs.

本業未成者。謂十律未淳。威儀未具。及沙彌所應學之經法。如四十二章。遺教。法華。楞嚴經等。子史。子謂百家諸子。史謂諸國史籍。凡有一代君臣。必有一代之史。史者所以記當時法不法得失之迹也。如堯舜之德必書。跖蹻之行必書。天時人事。善惡臧否。莫不畢錄。以警後世。取信將來。故謂之信史也。外書。如三皇五帝之典。孔子姬旦之籍。乃至四書五經。孝以治家。忠以治國。修身養性。輔國利民。故云治世典章。由其教止修身齊家。故名為外。三乘聖教。教靜心惑。見自本性。名之為內。輔行云。若學外書。小乘教中。為伏外道。十二時。許一時習外典。若大乘中。初心菩薩。一向不許。且令進行。至六根淨位。學應不難。而亦未晚也。古德云。多知多事。不如息意。多慮多失。不如守一。慮多志散。知多心亂。心亂生惱。志散妨道。英賢才藝。是謂愚弊。一技一能。日下孤燈。一能一技。空中蚊蚋。

> For those whose fundamental practice is not yet established: this means the ten precepts are not yet pure, dignified conduct is not yet complete, and the sutras and teachings that novice monks should study—such as the Forty-Two Chapters Sutra, the Sutra of the Buddha's Last Teaching, the Lotus Sutra, and the Shurangama Sutra—have not been mastered. As for secular texts: "secular" refers to the various schools of thought and the hundred philosophers; "texts" refer to the historical records of various states. Whenever there is a generation of rulers and ministers, there must be a history of that generation. Histories record the traces of what was lawful and unlawful, successes and failures of the time. For example, the virtues of Yao and Shun are recorded, and the deeds of Zhi and Jiao are also recorded. The conditions of heaven and human affairs, good and evil, praise and blame—all are fully recorded to warn later generations and gain the trust of the future. Therefore, they are called trustworthy histories. External texts, such as the classics of the Three Sovereigns and Five Emperors, the writings of Confucius and the Duke of Zhou, and even the Four Books and Five Classics, teach filial piety to govern the family, loyalty to govern the state, cultivating oneself and nurturing one's nature, assisting the nation and benefiting the people. Thus they are called the statutes and codes for governing the world. Because their teachings stop at cultivating the self and ordering the family, they are called "external." The teachings of the Three Vehicles, which teach calming the mind and dispelling delusion, seeing one's own true nature, are called "internal." The \*Fuxing\* commentary states: "If one studies external texts, in the Hinayana teachings, to subdue non-Buddhists, one is allowed to study external classics for one period out of twelve. In the Mahayana, beginning bodhisattvas are absolutely not permitted. They should first advance in practice; when they reach the stage of purity in the six senses, learning will not be difficult, and it will not be too late." Ancient masters said: "Much knowledge and many affairs—better to quiet the mind. Much thought and many errors—better to guard the One. Excessive thought scatters the will; excessive knowledge disturbs the mind. A disturbed mind gives rise to affliction; a scattered will obstructs the Way. Outstanding talent and skill—these are called foolish hindrances. One skill, one ability—like a solitary lamp at sunset. One ability, one skill—like a mosquito in the empty sky."

附　不得揀應赴道場經習學。

> Appendix: One must not pick and choose which sutras to study for the purpose of attending Dharma assemblies.

凡學習經典。須求理會。或諷誦。或受持。若為應赴。則不應學。應赴者。謂彼執鐃鼓等從事。以應他赴請。名為應赴。佛教中本無應赴之名。何有應赴之經。今言應赴道場經。是彼應赴僧為人禮誦之經懺。及水陸科文等。然經懺乃如來無上法寶。受持一句一偈。則罪滅福生。永為菩提種子。而將貿世間財利。誠為可痛。或有信心檀越請僧。欲求福以利存亡者。佛唯聽比丘說偈呪願。乃至為諷一經。足以利彼。殊無應赴之事也。

> When studying scriptures, one must seek to comprehend their meaning. This can be done through recitation or by upholding their teachings. However, they should not be studied for the purpose of performing rituals for hire. "Performing rituals for hire" refers to those who take up cymbals, drums, and other instruments to respond to invitations for ceremonial services. In Buddhism, there is originally no such concept as "rituals for hire," nor are there scriptures designated for this purpose. What are now called "ritual scriptures" are texts and repentance ceremonies used by monks who perform such services for others, including rites for the living and the deceased. Yet, scriptures and repentance ceremonies are the supreme treasures of the Buddha's teachings. Upholding even a single phrase or verse can eradicate sins, generate blessings, and plant the seeds of enlightenment for eternity. To trade these sacred teachings for worldly wealth and profit is truly lamentable. If a devoted layperson invites a monk, seeking blessings for the living or the deceased, the Buddha only permits monks to recite verses of blessing or to chant a single scripture to benefit them. There is no such thing as performing rituals for hire.

不得習學偽造經典。

> Do not study or create false scriptures.

如金剛纂。金剛論。血盆。妙沙。救苦。分珠。受生。北斗。法華三卷等。又夢授心經。無垢子註。太初語錄。斯等皆是魔說。

> Such texts as the \*Diamond Vajra\*, \*Diamond Treatise\*, \*Blood Bowl\*, \*Wondrous Sand\*, \*Salvation from Suffering\*, \*Dividing the Pearl\*, \*Receiving Life\*, \*Northern Dipper\*, and the three-volume \*Lotus Sutra\*, along with the \*Heart Sutra\* received in a dream, the commentary by Wugouzi, and the recorded sayings of Taichu—all these are demonic teachings.

不得習學命書。

> Do not study fortune-telling.

謂以陰陽七政五運六甲。占彼壽夭窮通之書。然天有可禳之災患。人有可轉之禍福。所以為善則降之百祥。不善則降之百殃。故云一念之善。祥風和氣。一念之惡。妖星厲鬼。一言之善。則熒惑三移。稽古驗今。足為誠鑒。況其事幽理微。罕能盡測。故漢桓譚曰。天道性命。聖人所難言。自子貢以下。不得而聞。況後世淺儒。能通之乎。縱能比知。實非釋子所宜。有害自他。壞亂正法。禍非小也。

> It refers to books that use the principles of yin and yang, the seven celestial bodies, the five movements, and the sixty-year cycle to predict a person's lifespan, fortune, poverty, or prosperity. However, while heaven may have calamities that can be averted through prayer, humans have misfortunes that can be transformed into blessings. Therefore, when one does good, a hundred blessings descend upon them; when one does evil, a hundred calamities befall them. Thus it is said: a single good thought brings auspicious winds and harmonious energy; a single evil thought summons baleful stars and fierce ghosts. A single good word can cause the planet Mars to shift its course three times. Examining the past and verifying it with the present provides ample proof of this truth. Moreover, these matters are profound and subtle, rarely can they be fully understood. As Huan Tan of the Han dynasty said, "The way of heaven and the nature of life are difficult even for sages to explain." Since the time of Zigong, these teachings have not been passed down. How can later generations of shallow scholars comprehend them? Even if one could grasp them through comparison, such knowledge is truly not fitting for a Buddhist disciple. It harms both oneself and others, corrupts the true Dharma, and the consequences are far from trivial.

相書。

> The Book of Physiognomy.

謂察形貌。觀神氣。以達禍福之書。尋其書。前後相傳。共有二十七家。原無正宗。謬以達磨為始祖。欲取信後人。而誣謗聖人。罪若彌天矣。富貴貧賤好醜得失。皆由夙世自作善惡業因。故於今生報得總別依正之果不同。此乃第八識相分所變。既相分已定。天地鬼神不能移易。唯自作善惡則能遷之。故非人所能測。豈可以形貌觀而知之耶。釋子勿被斯惑。

> It is said that by examining a person's appearance and observing their spirit, one can discern their fortune and misfortune. This practice is recorded in books. Tracing the origins of these texts, they have been passed down through twenty-seven different schools, yet none can be considered the authentic tradition. They falsely claim Bodhidharma as their founder, seeking to gain the trust of later generations, but in doing so, they slander the sages—a sin as vast as the heavens. Wealth and poverty, nobility and lowliness, beauty and ugliness, gain and loss—all these arise from the good and evil actions one has performed in past lives. Thus, in this present life, one reaps the varied fruits of these causes, whether general or specific, direct or indirect. These are transformations of the eighth consciousness, the manifest aspect of the mind. Once this manifest aspect is determined, not even the heavens, the earth, or the gods and spirits can alter it. Only by performing good or evil deeds oneself can one change it. Therefore, it is not something that can be measured or predicted by others. How can one possibly know it by merely observing a person's appearance? Followers of the Buddha, do not be deceived by such delusions.

醫書。

> Medical texts.

謂治病方餌之書。東華始自神農。察草木寒溫之性。辯君臣佐使之義。作藥方以療民疾。黃帝作內經。命俞附岐伯雷公。察明堂。究脈息。巫彭桐君處方餌。而醫道斯立。嗣後華陀。扁鵲。葛仙公。孫真人。張仲景等所集。皆曰醫書。西國則醫方明論。及耆婆之書。原非釋子所學。由亂道心。妨廢正務。倘一錯用。則自損損他。故如來有背痛之餘報。扁鵲倉公。有不免之禍刑。縱得流水耆婆之妙術。實非圓頂方袍之宜習也。

兵書。

如太公之六韜。黃石公之三略。及孫武子之十三篇。斯皆征伐陣法之書。大非釋子所當學習。如大灌頂經佛言。我滅度千歲後。當有比丘。樂習兵法。附近國王。及諸王子。輔相臣民。以毀吾法。因是以後。當遇惡心。斷滅吾法。塔像毀壞。無有神驗。善神不復營護。故使毀壞。無人遮制。我之法化。於是漸滅。

卜筮書。

龜曰卜。蓍曰筮。蓍草一生百莖。用此占之以決疑。故曰卜筮。晉臣顏含。郭璞嘗欲與之筮。含曰。年在天。位在人。修己而天不與者命也。守道而人不知者性也。自有性命。無勞蓍龜。世儒尚不肯為。而釋子何更返學。實可羞也。

天文書。

謂仰親天象日月星辰。彗孛熒惑之變。以占國之豐險。人民之災異。其始自黃帝。頊重。唐和甘石等書。而佛教中亦廣明之。如摩蹬伽經。有旃陀羅。名帝勝伽。廣說二十八宿。及七曜等。一一各出其星之名數。星之形狀。及以星姓。祭法所須。日行度數。又有六宿。一日一夜共月俱行。謂畢井氐翼牛璧。七曜及羅睺彗。通為九星。又因於星行。離日近遠。辯所生人。善惡之相。復占諸宿。離日近遠。辯於起立成壞之相。復占月在某宿。天雨多少。并日月薄蝕。所主之事。復占日月所在地動。吉凶之相。後乃為佛廣破其相。大論第十卷。亦略辯星法。謂若月至昴張氐婁室胃。地動。屬水地神。是歲無雨。不宜麥。若至柳尾箕璧奎危。地動。屬龍神。災同前。若至參鬼星軫亢翼。地動。屬金翅鳥。災同前。若至心角房女虗井畢觜斗。地動。屬天帝。安隱豐樂。宜五穀。餘如星書。非今所要。亦非預釋氏之流。故經云。不得仰觀曆數。推步盈虗。日月薄蝕。星辰變怪。山崩地動。風雨旱澇。歲熟不熟。有疫無疫。一不得知。有犯斯戒。非沙彌也。

地理書。

非明九州九道九山九澤國土之典。是今堪輿家擇生居死葬之書。起自郭璞。璞得青烏子青囊經。故能卜筮地理。然禍福之定數。由於前因。前因雖定。修善可以滅其餘殃。習惡即損其福祐。修善可補前非。豈容積惡而圖地報之三多。仁義不修。而求枯骨授之五福。三代未所見有。孔老亦未嘗言。故世云。風水人間不可無。全憑陰陽兩相扶。富貴若從風水得。再生郭璞也難圖。灌頂經云。釋種童子白佛言。凡夫墳塚。何故有諸鬼神依附。佛言。皆是五穀之精。妖妹幻化。或橫死之鬼。無所附著。依以為靈。或是樹木山林之精。骨未朽爛。故有微靈。骨若糜爛。此靈即滅。無有氣勢。亦不能為人作諸禍福。或是鄉親新命終人。在世無福。又行邪諂。應墮鬼神。或為樹木雜物之精。無天福可受。地獄不攝。縱誕世間。浮遊人村。既無天饍及諸飲食。遂恐動於人。作諸變怪。扇動人心。凡夫聞見。即便設福。之為神。或妖邪之師。倚以為神。覓諸禍祐。欲得長生。愚癡邪見。殺生祠祀。死入地獄。餓鬼。畜生。無有出時。可不慎之。

圖讖書。

是符讖之書。謂懺記來驗。符合無差也。

乃至爐火黃白。

是丹竈黃白之術。淮南傳云。有中篇八卷。言神仙黃白之術。共二十餘萬言。道家鍊真經云。丹砂鍊之一返而成白銀。二返而成黃金。昔漢道士李少君。奏曰。臣能凝汞鉛。成白銀。飛丹砂為黃金。金成服之白日升天。武帝信之。後悉無驗。唐武帝好仙。道士趙歸真。與金丹服之。藥發躁悶失常。遂崩。斯等皆獲欺君之罪。今有愚人。屢受斯惑。至於亡身破家者不少。然釋子捨玉帛如棄涕唾。乃出家為道。長生異術。不識四大皮囊。棄自心性。求為守尸之鬼。萬無一驗。釋子知身如幻。世不久停。悟自本心。真常不泯。豈可返生貪愛。學此陋術。誠為可耻。自惑惑人。玷辱法門。獲罪非輕。

神奇鬼怪符水等書。

有福而靈曰神。無福而魅曰鬼。又鬼者欺也。欺人以求飲食也。此謂降神降鬼。畫符噀水。治病治鬼。邪巫幻術諸書。妄說吉凶禍福。惑人取利。起自張道陵。自稱鬼卒道。造符水醮錄之術。傳至張角。角以妖術種種怪異教民。妄呪符水以治病。眾見怪誕。神而奇之。故曰神奇鬼怪。角後叛為黃巾賊焉。乃至圓光。扶機。外道安宅呪。肢節呪。知人生死吉凶呪。解諸音聲呪等。自不作。不教他作。灌頂經云。阿難白佛言。如來所有言說。真實不虗。然末世中。多有誹謗。佛先說諸經法。有呪術者。或云應學誦持修行。或云不應修習禁呪。諸經法中。更互不同。反覆前後。故使末世諸比丘等。有信行者。有誹謗者。是故重問於世尊耳。佛言。我經中說諸禁呪術不應行者。謂諸異道邪見法術。惑亂萬姓。但為利養。以活身命。我所不許。今吾所演灌頂章句。真實呪術。阿含所出。諸經雜呪。盡欲化導諸眾生故。不同異道。為利養也。但為度脫眾生危難。遭苦患者。令得蘇息。故吾今聽許。當來末世四輩弟子。入我法中。受持禁戒。多所缺犯。心不專一。急難之時。遭疾苦難。向諸異道邪見法中。以求福祐。欲脫眾難。不可得離。不知宿對。前世業緣。而到異道所跪拜問訊。願見救護。異道言。隨汝所願。吾當祈請。上通五官。下言地祗。令汝得福。救度危厄。不復遭苦。復言或汝先身犯諸過惡。或言七世殃咎所引。為王官所錄。受諸讁罰。或言牽引滅及門族。或言汝七祖為九幽所羅。魂在太山。當以疋帛隨方之色。救贖汝等七祖之魂。拔除汝等七世之過。又言汝為山樹鬼神星宿之神所嬈害。致諸病痛。當以白牛白馬。種種肥美飲食。妓樂歌詠鬼神。可獲大福。除汝危難。佛告阿難。末世眾生。為諸邪師所惑。殺眾生命。欲救危厄。殺者得罪。天神地祇。悉不噉食。是故我今廣演灌頂章句真實呪術。化諸未信不解道者。汝當宣傳。勿令毀失。

不得習學宣卷打偈。

即今無為教之金剛卷。一人宣之。眾人和之。曰打偈。

不得習學外道書。除智力有餘。為欲知內外教深淺者。可以涉躐。然勿生習學想。

躐亦作獵。躐踐也。內外教。如前釋。大經云。佛告諸比丘。出家人應修慧學。尋究經典。不得披讀外書。我涅槃後。有愚癡破戒人。捨十二部經。讀誦種種外道典籍。文頌手筆。畜不淨物。言是佛聽。如是之人。以好旃檀。貿於瓦木。以甘露易於惡毒。故論云。若菩薩於佛所說。棄捨不學。反學外道邪論。世俗經典。是名為犯。若上聰明人。能速受學。得不動智。於日月中。當以二分受學佛法。一分學外典。若於世典外道邪教。愛樂不捨。不作棄想。是名為犯。法苑云。若一向廢內尋外。則便得罪。縱解理行。唯可暫習。為伏外道。還須厭離。進修內業。務令增勝。若偏躭著。則壞正法。豈成僧寶。若專讀外典。歌詠琴棋。諷誦詩書。徒消日月。內教法藥。救生為急。文奧理深。辭華秘博。能解一句。演無量義。新舊經論。卷軸數千。曾不窺撿一句之義。外道不急之事。日夜勤學。若謂白衣笑我無知。不學世典者。何如俗人問我經義。不能答耶。居內不閒於外。未足可羞。在內不解於內。恥辱彌甚。良由時將末法。人命轉促。無常交臂。朝不謀夕。恐一入冥途。累劫難出。再遇佛法。想見無由。雖經論許一分學外。為伏外道。此為上智聰叡者說。先諳於內。兼令知外。機辯鋒芒。出言關典。內外博究。堪為師匠。得如經說。為伏外道。今自量身。觸事無能。神識常閉。愚戇恒開。自救無聊。何能利人。色香不通。何辯菽麥。願自思退。省己為學。亦不得以佛經糅雜俗典。如冥報記云。唐趙文信。遂州人。貞觀元年暴死。三日復甦云。至閻王所。王問汝修何功德。答言。一生以來。不修功德。唯好庾信文章集錄。王言。庾信是大罪人。現在受苦。頗曾識否。答言。雖讀渠文章。未識其人。王即遣人引出庾信。乃見一龜多頭。龜去少時。現一人身來云。我便是庾信。為在生時好作文章。妄引佛經。以雜俗書。誹謗佛法。謂不及孔老之教。今受龜身。苦之極也。

不得習學詩詞。

志之所發於言曰詩。言之所吐於文曰詞。記云。書算卜術。俗典文頌。俱是世法。非出家業。故不聽學。

不得著心學字求工。但書寫端楷足矣。

楷即楷書。乃上谷王次中所作。足以宣文顯義。何更著心求工於草𨽻。今時出家多有不修正務。而晝夜求字精巧。終年苦心。迷不知省。縱饒學到鍾王之妙。程盱之巧。亦何救於生死。諸佛不讚。閻王不受。終為廢物。成何底事。警訓云。律制雜學以妨正業。故學書不得為好。然古高僧亦多異學。或精草󰉪。或善篇章。或醫術馳名。或陰陽顯譽。皆為精窮內典。傍涉餘宗。無非志在護持。助通佛化。今時釋子名實俱喪。能書寫則稱為草聖。通俗典則自號文章。擇地則名為山水。卜術則呼為三命。豈意捨家事佛。而隨順俗流之名。本圖厭世超昇。而翻習生死之業。沽名邀利。附勢矜能。形廁方袍。心染浮俗。畢身虗度。良可哀哉。

不得污手執持經。

因果經云。觸手請經。當墮廁中蟲報。阿難請戒律論云。僧尼白衣等。因讀誦經律論等。行語手執翻卷者。依忉利天歲數。受畜報二億歲。墮獐鹿中。恒被摺脊。苦痛難忍。若無記戲言。捉經律論。亦招前報。若安經像房堂簷前者。依忉利天歲數。八百歲受畜生報。二億歲墮猪狗中生。若得人身。一億歲恒常作客。栖屑不得自在。

對經典。如對佛。不得戲笑。

經是佛語。亦是佛師。故對經如對佛。一言一偈。千劫難逢。縱不解義。誦之亦種善根。故須特加尊重。律云。慎無臥誦經。若纔覺疲倦。懈怠心生。即當痛念人命呼吸。如救頭然。又何暇於懈怠哉。

不得案上。狼藉卷帙。

帙音妷。經卷編次成夾曰帙。狼藉謂參差雜亂。不齊整也。

不得高聲動眾。

凡讀經。要知句逗聲法。華梵了然。若隨眾諷誦。聲宜調和。不得自恃。若自習學。聲須低小。勿動眾念也。

不得借人經看不還。及不加愛重。以致損壞。

經法是三乘人之父母。同加愛護。無有彼此。如有不敬損壞者。俱得慢法之罪。借而故心不還者。即得盜罪。經云。借取與。必分明。無違期約。以失信道。