南山律在家備覽略編例言
Preface to the Brief Guide to the Nanshan Vinaya for Lay Practitioners
- 數年已來、欲於南山律中摭挈其為在家居士所應學者、輯為一部、名曰南山律在家備覽。老病因循、卒未成就。今先輯略編、別以流通。雖文不具足、義未詳釋。而大途略備、即此亦可闚見廣本之概致焉。
- 所云南山律者。唐道宣律師居終南山、後世因稱其撰述曰南山律。南山以法華涅槃諸義、而釋通四分律。貫攝兩乘、囊包三藏、遺編雜集、攢聚成宗。其撰述最著者、為四分律刪繁補闕行事鈔(略云事鈔)四分律含註戒本疏(釋南山所集含註戒本 略云戒疏)四分律隨機羯磨疏、(釋南山所集隨機羯磨 略云業疏)世稱為南山三大部。雖正被僧眾學習、而亦兼明三歸五戒八戒等。又法體持犯等諸義章、亦多通於五八戒也。逮及北宋、元照律師居錢塘靈芝寺、中興南山律宗。撰資持記以釋事鈔、撰行宗記以釋戒疏、撰濟緣記以釋業疏。今輯南山律在家備覽、即據已上諸書而為宗本。併採擷南山拾毗尼義鈔釋門歸敬儀、靈芝芝苑遺編等、以為輔助。 是編兼收南山靈芝二家撰述、而唯標云南山律者。以靈芝撰述皆依南山遺笵、發揚光大、纘述相承、故唯標云南山律也。 若爾、何以榑桑學者謂南山宗唯識、靈芝宗法華耶。答。是蓋唯闚一斑、未及全豹也。南山三觀、雖與唯識近似。然如戒體顯立正義中云是故行人常思此行即攝律儀等、又云今識前緣終歸大乘等、如是諸文、實本法華開顯之義、蓋無可疑。惟冀學者虛懷澄心、於南山靈芝諸撰述等精密研尋、窮其幽奧。未可承襲榑桑舊說、輕致誹評。
- 南山撰述中引文、多以略稱。其僅標律云或四分者、即四分律。十誦者、即十誦律。僧祇者、即僧祇律。五分者、即五分律。善見者、即善見律毗婆娑。母論者、即毗尼母論。了論者、即二十二明了論、或此論疏。多論或婆論者、即薩婆多毗尼毗婆沙。伽論者、即薩婆多摩得勒伽。五百問者、即五百問論。以上皆為律部重要之典籍。此外如善生、即優婆塞戒經。智論、即大智度論。成論、即成實論等。其所引文、每與現今流傳藏本稍有不同。或是古藏異本、或轉錄他師撰述中文。或為隨宜刪節、或以釋義參入。恐後之學者於是致議、故預辨明以遮疑難。
- 南山靈芝所釋法相名義、頗有與常途異者。是或別有所據、或隨宜會通。學者於此、未可膠執成見、應善分別觀之。
- 是編分為四篇、一宗體篇二持犯篇三懺悔篇四別行篇。於篇中復分為門、再分為章節項支類端目、以示次第。其標分之名目、或依鈔疏原文、或隨宜酌定。
- 是編所錄諸文、雖或加刪節、而不失原文大意。 於諸文末、註明出處。所指卷數、三大部及記據津刊會本、其他亦據津刊者言。
- 錄寫諸文、皆於上下用『』記號、以示起訖。記號之中、若有雙行小註、皆是原文。或須別附以說明者、則於記號之外、以小字另行書寫。
- 諸文上端皆冠以▲△記號。冠以▲者、示此文別起。冠以△者、示與前義有所關係。其△記號下、有續云又云之別。續云者、示此文與前段相續。又云者、示此文與前不相續、而義有關係。
- 凡記文釋上鈔疏文者、又戒疏釋上含註戒本文業疏釋上隨機羯磨文者、皆與上文連寫、不冠以記號。或有旁引他文以釋者亦爾。
- 諸文有稍難識別者、或數段文相續者、則於記中略錄科文。於大科旁加＝＝記號、於小科旁加——記號。(大科者總括一段之文小科者於一段文中復加分析)若有數段文相續、而科文繁雜未易分辨者。別錄科表、以小字列於文後、俾備對閱。
- 凡記中牒鈔疏文者、用◇記號。但易見者不標。 又戒疏牒含註戒本文、或業疏牒隨機羯磨文者、用○號記。
- 凡別編錄圖表或附以說明等、皆低格小字而示區別。
- 南山之文古拙、而義賾隱。後之學者、未可畏難、淺嘗輒止。宜應習覽、自易貫通。
- 養疴山中、勉輯是篇。偶有疑義、無書可攷。益以朽疾相尋、昏忘非一。舛譌脫略、應所未免。率為錄出、且存草稾重治校訂、願俟當來。
謹案例言之末、泉州所藏原稿附記云、「二十九年歲次壽星 月 日、輯錄宗體篇竟、并識。沙門善夢、時年六十有一、居毗湖山中。」例言所謂養疴山中勉輯是篇者、即指宗體篇而言。其後續輯持犯懺悔別行三篇、一依宗體篇例。故大師寫定原稿寄滬時、刪此附記。茲仍依泉稿補識、俾可考見大師輯成是篇之時地。又原稿寄滬後未即印行、大師復就泉州藏稿、加以補正。故編校是書、參合滬泉兩稿、互相補充。例如八一八二兩頁依事鈔所列二表、即從泉稿增入者。餘詳別行篇末附記。惟五頁十六行無妨福善下、泉稿空一格、於例尤合。因已從滬稿製版、難以改正、并識於此。
To illustrate with an example, the postscript attached to the original manuscript preserved in Quanzhou states: "In the twenty-ninth year, during the reign of the Longevity Star, on the [blank] day of the [blank] month, the compilation of the 'Essence of the Tradition' chapter was completed, and this note is added. The monk Shanmeng, at the age of sixty-one, residing in the Pihu Mountains." The reference in the preface to "compiling this chapter while recuperating in the mountains" specifically refers to the "Essence of the Tradition" chapter. The subsequent compilation of the three chapters on "Upholding Precepts, Violations, and Repentance" followed the same format as the "Essence of the Tradition" chapter. Therefore, when the master finalized the manuscript and sent it to Shanghai, this postscript was removed. Here, it is restored based on the Quanzhou manuscript to preserve the record of the time and place where the master completed this chapter. Additionally, after the original manuscript was sent to Shanghai, it was not immediately published. The master later revised and supplemented it based on the Quanzhou manuscript. Thus, in editing and proofreading this book, the Shanghai and Quanzhou manuscripts were cross-referenced and supplemented. For example, the two tables listed on pages 81 and 82, following the "Shi Chao," were added from the Quanzhou manuscript. Further details are recorded in the postscript at the end of the "Separate Practices" chapter. However, on page 5, line 16, after the phrase "no hindrance to blessings and virtue," the Quanzhou manuscript leaves a blank space, which is more consistent with the format. Since the Shanghai manuscript had already been typeset, it was difficult to make corrections, and this note is added here for reference.
大藏經會謹識
Preface to the Tripitaka Collection