--- title: "南山律在家備覽略編 · 第五項　重受通塞" 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/cmgn0mft72xkel404tptk142u" --- ### 第五項　重受通塞 > Section 5: Re-ordination and Its Scope ▲資持云『重受中。意令行者審己所受、更求增勝故也。』 > In the context of receiving the precepts again, the intent is to encourage practitioners to carefully examine what they have already received, and to seek a higher, more excellent attainment. ▲事鈔云『依薩婆多宗、戒不重發、亦不重受。依本常定。』 > According to the Sarvāstivāda school, the Precepts are not generated anew, nor are they received again. They remain constant as originally established. 資持釋云『言不重發者。彼云、木叉戒者無有重得、若微品心受得五戒、後以中上品心受十戒、先得五戒更無增勝、於後五戒乃得增耳。　不重受者。彼計一受即定。既不重發、更受不增、故不立也。』 > The Commentary on the Vinaya says: "The phrase 'not arising again' means this: according to that school, the precepts of liberation are never obtained a second time. If someone receives the Five Precepts with a limited mind, and later receives the Ten Precepts with a middling or superior mind, the Five Precepts already obtained do not become greater or more excellent; only the later Five Precepts attain increase. As for 'not receiving again,' that school holds that once received, they are settled. Since they do not arise again, a further receiving brings no increase, and therefore it is not established." △事鈔又云『成論云。有人言、波羅提木叉有重發否。答云。一日之中受七善律儀、隨得道處更得律儀。而本得不失、勝者受名。其七善者謂五戒八戒十戒具戒禪戒定戒道共戒也。』 > The Commentary on the Vinaya also says: "According to the Treatise on the Completion of Truth, someone asked: 'Can the Pratimoksha be received again?' The answer: 'Within a single day, one may receive the seven virtuous precepts, and as one advances on the path, one receives the precepts anew. Yet what was originally received is not lost—the superior precepts take precedence in name. These seven virtues are: the Five Precepts, the Eight Precepts, the Ten Precepts, the Full Precepts, the Precepts of Dhyana, the Precepts of Samadhi, and the Precepts Shared with the Path.'" 資持釋云『成宗開重受本得不失者從前體增為後體故。勝者受名從後彰名、前名沒故。　成論離禪定為二戒、色無色別故。多宗合為一、俱不動業故。　問、重發重受如何分別。答、重發據多戒、重受約一戒。　若爾、論明重發、那見重受。答、由體重發、即得重受、以彼重受一體發故。』已上皆見事鈔記卷十五 > Master Zichi's commentary explains: 'According to the Formation School, when precepts are taken again, the original precepts are not lost. This is because the previous foundation grows and becomes the later foundation. What is superior takes the name from what comes later, while the earlier name recedes. The Formation Treatise separates meditation into two precepts, because the form realm and formless realm are distinct. The Multiple Tradition combines them into one, because both are unmoving karma. Question: How do "re-issuing" and "re-taking" differ? Answer: Re-issuing refers to many precepts collectively, while re-taking refers to a single precept specifically. If so, the Treatise explains re-issuing—why do we see re-taking mentioned? Answer: Because the essence re-issues, re-taking naturally follows. Since that re-taking arises from the same essence being issued anew.' The above all appears in Shishichao Ji, Volume 15 ▲芝苑云『夫戒者、截苦海之舟航、發萬善之端緒、三乘聖賢之所尊敬、歷代祖師之所傳通。但受之者心有明昧、學有精粗、而不能一揆。故有初受者焉、重增者焉。律明發心則有三品。一者唯期脫苦、專求自利、名為下品、此二乘心也。二者為物解疑、自他兼濟、名為中品、此小菩薩心也。三者忘己利生、福智雙運、了達本性、求佛菩提、名為上品、此大菩薩心也。審知初受但發中下、佛開重增、轉為上品。此所謂增戒也。』見芝苑遺編補遺 > The Zhiyuan Commentary says: “The precepts are the vessel that crosses the sea of suffering, the starting point of all good deeds. They are revered by all sages and saints of the Three Vehicles, and transmitted by patriarchs through the ages. However, those who receive them vary in clarity of mind and depth of practice, so they cannot be all the same. Thus, some receive them for the first time, and some renew and augment them. The Vinaya clearly explains that the intention at the time of receiving the precepts can be of three grades. First, the lower grade: one who merely seeks to escape suffering and focuses only on self-benefit—this is the mindset of the Two Vehicles. Second, the middle grade: one who resolves doubts for others and benefits both self and others—this is the mindset of a lesser Bodhisattva. Third, the higher grade: one who forgets oneself to benefit all beings, cultivates both merit and wisdom, thoroughly understands one's own nature, and seeks the Buddha's Enlightenment—this is the mindset of a great Bodhisattva. If one clearly knows that on first receiving the precepts one only aroused the middle or lower intention, the Buddha allows renewing and augmenting them, transforming them into the higher grade. This is what is meant by 'augmenting the precepts.'” 上來戒法中第一章通敘戒法竟 > This concludes the first chapter of the Precepts section, which provides a general overview of the Precepts.