---
title: "得遇龍華修證懺儀 · 第三嚴持戒律"
description: "得遇龍華修證懺儀是明代天台宗高僧如惺所著的一部佛教忏法经典。该书撰于明末佛教复兴背景下，旨在通过严谨的仪轨帮助修行者忏悔业障、积累资粮，以期在未来弥勒菩萨下生举行的龙华三会中得度。其内容融合了天台止观与忏法实践，体系完备。作为中国佛教忏仪文献中的重要一部，它不仅是研究明代佛教修行思想的关键文本，也为后世居士佛教的忏法修行提供了重要依据，在汉传佛教仪轨史上占有独特地位。"
url: "https://rushiwowen.co/en/r/cmcxw7qpi0vnsky045mesr9j9"
---

### ○第三嚴持戒律

> Chapter 3: Strictly Upholding the Precepts

器淨堪貯醍醐。芽焦不生甘露。照乘之珠。不產於溝壑。逕尺之璧。必蘊於崐崗。況不思議無上善法。不修尸羅而能荷擔者乎。我等生值斯世。魔子羣聚。假我衣服。凌滅正法。作師子蟲。若不精持波羅提木叉。何異彼魔。妄稱釋子也。故破戒之人。如處覆盆。三光不燭。白毫普照。非彼所緣。五千大鬼。掃其脚跡。諸天善人。如避糞穢。善芽焦殞。宿福日消。結火城因。非法王種。縱使發無上心。如欲魯而之楚。北轅而南其轍矣。故上生經是優波離請佛所說。意重戒也。經云。應持五戒。八齋。具足戒。又云。佛滅度後。四部弟子。欲生兜率天者。持佛禁戒。一日至七日。思念十善。行十善道。以是義故。特與行者。首約三章。

> A clean vessel can hold the finest ghee; scorched sprouts cannot produce sweet dew. The pearl that illuminates a carriage does not come from a ditch; a jade disc a foot in diameter must be born of Kunlun’s heights. How much more so the inconceivable, supreme good Dharma—how could one bear its burden without cultivating moral discipline? We are born in this age, where demonic followers gather in crowds, wearing our robes, trampling the true Dharma, becoming worms within the lion’s body. If we do not diligently uphold the Pratimoksha, how are we different from those demons, falsely calling ourselves disciples of the Buddha? Therefore, those who break the precepts are as if under an overturned bowl—the light of the sun, moon, and stars does not reach them. The Buddha’s radiant white hair universally illuminates, yet they are not within its reach. Five thousand great demons sweep away their footprints; gods and virtuous people avoid them as if avoiding filth. Their virtuous sprouts wither and scorch; their past blessings diminish day by day. They forge the cause for the city of fire; they are not the lineage of the Dharma King. Even if they arouse the supreme mind, it is like wanting to go to Chu from Lu but heading north while the road lies south. Thus, the \*Sutra on Rebirth in the Tusita Heaven\* was spoken by the Buddha at the request of Upali, emphasizing the importance of the precepts. The sutra says: “One should uphold the five precepts, the eight precepts of abstinence, and the full precepts.” It also says: “After the Buddha’s parinirvana, if disciples of the fourfold assembly wish to be reborn in the Tusita Heaven, they should observe the Buddha’s prohibitive precepts for one to seven days, contemplate the ten good deeds, and practice the ten wholesome paths.” For this reason, I specially establish three chapters first with practitioners.

第一。須於眾中。擇一臘高德茂。素所信重。曾於菩薩戒法師前受戒者。與我為授戒師。或於如來降生。成道涅槃。歡喜日。無論已受未受。一皆與授十重四十八輕戒。已受者。作增進上因。未受者。開正知見。

> First. From the assembly, choose one who is senior in years, rich in virtue, and whom you have long trusted and respected—someone who has already received the precepts before a Bodhisattva Precepts Master—to serve as my precept-conferring teacher. Or, on auspicious days such as the Buddha's birth, enlightenment, or parinirvana, regardless of whether one has already received the precepts or not, all shall be conferred the Ten Major and Forty-Eight Minor Precepts. For those who have already received them, this serves as a cause for further advancement; for those who have not yet received them, it opens the door to correct understanding and insight.

第二。日日於世尊前。身著千佛大衣。誦菩薩心地品。一遍。令輕重法相。了然在心。如握貫珠。斯須不失。

> Second: Every day, before the World-Honored One, put on the robe of a thousand Buddhas and recite the chapter on the Bodhisattva’s Mind-Ground once. Make the marks of heavy and light offenses clear in your mind, as if holding a string of beads—never letting them slip away, even for a moment.

第三。自既得戒。復當展轉授受無窮。或自與受。或勉從師。與說持犯開遮深義。俾心開意解。入諸佛位。若眾中無堪作戒師者。得於佛菩薩形像前。自誓受戒。如梵網經說。有堪作戒師。戒師尤當虗己自謙。弗倚師尊。忽諸耆德。必以如幻三昧。彼此交貲。共出生死。稍執人我。便落羣邪。非三昧友也。應於朔望。布薩。二時受食。或應供之際。一依臘坐。苟越其次。經中所謂。兵奴外道之法也。有等朝得圓顱。暮躐大僧之上。自云。我年老大。彼等後生。既違佛制。宜擯黜之。

> Third. Having received the precepts oneself, one should then transmit them onward, receiving and giving without end. Whether one confers them oneself or encourages others to receive them from a teacher, one must explain the profound meaning of upholding, violating, opening, and suspending the precepts, so that the mind opens and understanding arises, entering the ranks of the Buddhas. If there is no one in the assembly qualified to serve as a precept master, one may take the precepts by making a vow before an image of the Buddha or a bodhisattva, as described in the \*Brahmajala Sutra\*. If there is someone qualified to be a precept master, the master should especially remain humble and modest, not relying on the authority of being a teacher and overlooking the elders and virtuous ones. One must, through the samadhi of illusion, mutually support one another, together transcending birth and death. If one clings even slightly to self and others, one falls into the ranks of the heretics—this is not the way of a samadhi friend. On the new and full moon days, during the uposatha and the two meal times, or when receiving offerings, one should always sit according to seniority. To violate this order is what the sutras call "the way of soldiers, slaves, and outsiders." There are those who, having just shaved their heads in the morning, by evening presume to place themselves above elder monks, saying, "I am old, they are young." This violates the Buddha's rule and should be rejected and expelled.

所云持犯開遮者。聲聞。止持作犯。菩薩。止犯作持。開者。大乘許見機得作。遮者。小乘不許見機。一皆禁止。此皆備在天台戒疏。

> Regarding the concepts of upholding, violating, permitting, and prohibiting: For the Hearers (Śrāvakas), refraining from action is upholding, while taking action is violating. For the Bodhisattvas, refraining from action is violating, while taking action is upholding. "Permitting" means that in the Mahayana tradition, one is allowed to act when seeing the right opportunity. "Prohibiting" means that in the Hinayana tradition, one is not allowed to act even when seeing the right opportunity—all such actions are forbidden. These principles are fully explained in the \*Tiantai Precepts Commentary\*.