---
title: "南山律在家備覽略編 · 前文"
description: "南山律在家備覽略編由近代高僧弘一法師編撰。該書成於民國時期，是對唐代道宣律祖南山律的系統整理與精要闡釋，旨在為在家居士提供清晰可行的戒律指南。內容涵蓋皈戒、持戒、懺悔等核心議題，提煉南山律精髓，並結合時代需求予以簡明詮釋。此書被譽為漢傳佛教在家律學的權威入門典籍，對現代居士持戒修行具有重要指導意義，在佛教律學傳承中佔有承先啟後的關鍵地位。"
url: "https://rushiwowen.co/en/r/cmgn0mft72xjzl404udz02i77"
---

宗體篇

> On the Essence of the Precepts

　　宗體中分為四門─┬─一戒法
　　　　　　　　　　├─二戒體
　　　　　　　　　　├─三戒行
　　　　　　　　　　└─四戒相

▲事鈔云『今略指宗體行相、令後進者興建有託。』

資持釋云『興謂發心。建即立行。識體進行、成因感果、故云有託。』

> The commentary explains: "To initiate means to arouse the mind. To establish means to carry out the practice. Recognizing the essence and advancing in practice gives rise to causes and leads to results—this is what is meant by having a foundation."

△事鈔又云『但戒相多途、非唯一軼。心有分限、取之不同。若任境彰名、乃有無量。　且據樞要、略標四種。一者戒法、二者戒體、三者戒行、四者戒相。』

> The Vinaya Commentary further states: "The aspects of the precepts are manifold, not limited to a single form. The mind has its distinctions, and the ways of understanding them vary. If we were to name them according to the situations they address, they would be countless. Therefore, focusing on the essential points, we briefly outline four categories: first, the Dharma of the precepts; second, the essence of the precepts; third, the practice of the precepts; and fourth, the manifestations of the precepts."

資持釋云『初敘廣。上二句據法明廣、五八十具四位不同。次二句約心明廣、即上四位各有三品。若下二句就境明廣、情及非情不可數故。　且下示要。樞即門樞、亦取要義。』

> The \*Zichi Commentary\* states: "First, the vastness is explained. The first two lines illustrate the vastness based on the Dharma, with the four distinct categories of five, eight, ten, and full precepts. The next two lines illustrate the vastness based on the mind, meaning each of the four categories has three grades. The following two lines illustrate the vastness based on the objects, as both sentient and non-sentient beings are countless. Then, the essential point is shown. 'Pivot' refers to the hinge of a door, also signifying the crucial meaning."

三品者、見後歸戒儀軌五戒中依境發心文。

▲資持云『欲達四科、先須略示。聖人制教名法、納法成業名體、依體起護名行、為行有儀名相。　有云、未受名法、受已名體。今謂不然。法之為義貫徹始終、安有受已不得名法。須知下三從初得號、是故一一皆得稱戒、或可並以法字貫之、方顯體及行相非餘泛善。』

為行有儀名相者。戒相有二義。一約行為相、如今所云。二以法為相、如後持犯篇所示。

> For those who follow the precepts with proper form and name, the aspect of precepts has two meanings. First, it refers to the aspect of conduct, as discussed here. Second, it refers to the aspect of the Dharma, as explained later in the section on upholding and violating the precepts.

▲資持云『問、所以唯四、不多少者。答。攝修始終、無闕賸故。隨成一行、四義整足。言有次第、行不前後。』

> Zichi says, "Question: Why are there only these four, neither more nor fewer? Answer: Because they encompass the entire process of practice, leaving nothing lacking or superfluous. In following any one of these practices, all four principles are fully present. Though they are spoken of in a sequence, in practice they are not performed in a fixed order."

▲資持云『問、法之與體、同異云何。答。業疏云、體者戒法所依之本。是則法為能依、體是所依、不可云同。又云、戒體者、所謂納聖法於心胸、即法是所納之戒體。據此不可云異。應知言法未必是體、言體其必是法。不即不離、非同非異。』

濟緣云『問、即法是體、法體何分。答。若望未受、但名為法、體是無情。若加期誓、要緣領納、依心成業、此法有功乃名為體。如藥丸喻。藥味各別如戒法也、和合成丸如戒體也。丸非他物、即藥成丸。雖異而同、雖同而別。如是知之。』見業疏記卷十六

▲資持云『問、行相何異。答、三業分之。』已上皆見事鈔記卷三

三業分之者、戒行屬意、戒相屬身口。行屬意者、約能察言、見後戒體門圓教宗能憶能持能防等疏記之文、及戒行門首段鈔記之文。相屬身口者、見後持犯篇持犯總義門成就章就業明四行文。　若爾、何故資持又云三業造修名行耶。答、彼兼所察言也。

> When dividing the three karmas, ethical conduct pertains to the mind, while the characteristics of precepts pertain to body and speech. Conduct pertaining to the mind refers to the ability to observe and reflect, as seen in the later sections on the essence of precepts in the Perfect Teaching school, which discuss recollection, upholding, and guarding, as well as the opening passages on ethical conduct in the commentaries. Characteristics pertaining to body and speech are explained in the later sections on upholding and transgressing precepts, specifically in the chapter on the four actions related to karma. If so, why does the \*Zichi\* also state that the three karmas collectively constitute ethical conduct? The answer is that it includes both the observer and the observed.