---
title: "南山律在家備覽略編 · 第一項　聖道本基"
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/cmgn0mft72xkal404nbcywdxn"
---

### 第一項　聖道本基

> Section 1: The Foundation of the Noble Path

▲戒疏云『斯乃大聖降臨、創開化本。將欲拯拔諸有、同登彼岸。為道制戒、本非世福。』

> The Commentary on the Precepts says: "This is the great sage's descent into the world, the very beginning of his teaching work. He wished to rescue all beings and bring them together to the far shore. Precepts were established for the sake of the Path—they were never meant to be merely worldly blessings."

行宗釋云『為道者通而為語即指三乘。推佛本意、下至翻邪、終為一實而作前引。況經開會、殊途同歸。涅槃重扶、無非顯性。今明為道、專指佛乘、止息化城終非本意。故知化本尚非二乘、豈為世福而立斯戒。』

> Xingzong's Commentary says: "The phrase 'for the Path' is a general expression that refers to the Three Vehicles. But when we trace the Buddha's original intent, even down to the teaching that turns beings away from wrong views, it was always meant as a preliminary leading to the One True Vehicle. Moreover, the sutras open up and merge the paths—different routes all return to the same destination. The Nirvana Sutra again lends its support, and none of it fails to reveal the Buddha-nature. Now, in clarifying 'for the Path,' we should understand it as referring specifically to the Buddha Vehicle. To stop and rest at the conjured city was never the original intent. Thus we know that even the conjured city was not meant for the Two Vehicles—how much less could this precept have been established for worldly merit?"

△戒疏續云『然煩惑難清、要由方便、致設三學用為治元。故成論云、戒如捉賊、定縛慧殺。三行相因、斯須攝濟。　故初行者務先學戒、檢策非違。三業清淨、正定正慧自然而立。』

> The Elimination of Doubts continues: Yet, afflictions and delusions are hard to purify. This must be done through skillful means, which is why the Three Trainings were established as the fundamental remedy. Thus, the Treatise on the Establishment of Truth says: Precepts are like catching a thief, Concentration is like binding him, and Wisdom is like killing him. These three practices support one another and must be applied together without a moment's lapse. Therefore, beginners must first learn the precepts, using them to examine and restrain what is wrong. When the three karmas are pure, Right Concentration and Right Wisdom will naturally be established.

行宗釋云『欲明三學開設之致、此略敘之、則文無所壅。夫一切眾生、本來皆具真精妙性。性之為體、唯寂唯照。一迷此性、乃昏乃散。翻號無明、積成煩惑、計有人我、隨境發毒。鼓身口意、造生死業。流轉諸趣、億劫無窮。大覺慈哀、將令離苦、察病設藥、對分三種。內心昏動對立定慧、身口非違對立淨戒。聖教雖多不越三學、三學所立唯依色心。論其起也則從本以發枝、用其治也則先粗而後細。首先制戒、意在於斯。譬夫濁水、風激波騰。風波未息、欲得清澄無有是處。三學次第、理數必然。乖越常模、去道全遠。　煩即昏濁、惑謂亂動。三毒結使劫掠善財、喻之如賊。三行相因謂次第而生。斯須攝濟謂不可相離。』已上皆見戒疏記卷一

> The Record of the Precepts says: To clarify the purpose behind establishing the Three Trainings, let me briefly explain them here, so that the text flows without obstruction. All sentient beings originally possess the true, refined, wondrous nature. The essence of this nature is both still and illuminating. Once one becomes deluded about this nature, one becomes dull and scattered. This delusion is called ignorance, which accumulates into afflictions and confusion, giving rise to the belief in a self and others, and reacting to circumstances with poison. It stirs body, speech, and mind, creating the karma of birth and death. One wanders through the various realms of existence for countless eons without end. The Greatly Awakened One, out of compassion, wishing to lead beings away from suffering, diagnosed the illness and prescribed the medicine, setting forth three remedies accordingly. To counter the mind's dullness and agitation, concentration and wisdom are established. To counter wrongdoing of body and speech, pure precepts are established. Though the sacred teachings are many, they do not go beyond the Three Trainings. The Three Trainings are established based solely on form and mind. When we speak of their origin, they arise from the root and spread to the branches. When we speak of their application in practice, they begin with the coarse and move to the subtle. The precepts are established first—this is the intent. Take the example of muddy water whipped up by wind into waves. If the wind and waves do not settle, there is no way to achieve clarity. The sequential order of the Three Trainings is a matter of natural principle. To depart from this established pattern is to be utterly far from the Path. Affliction means dullness and turbidity; confusion means disturbance and agitation. The three poisons and their binding forces plunder the wealth of goodness—they are likened to thieves. The three practices arise in mutual dependence, meaning they arise in sequential order. They must be embraced together at every moment, meaning they cannot be separated. <note>All of the above is found in Fascicle One of the Record of the Precepts.</note>

▲資持云『五分功德以戒為初、無上菩提以戒為本。安有棄戒別求聖道。智論所謂無翅欲飛、無船欲渡。聖言深勉、可不信乎。』見事鈔記卷十五