---
title: "南山律在家備覽略編 · 第一項　戒德高勝"
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/cmgn0mft72xkol404xge129ls"
---

### 第一項　戒德高勝

> Virtue and Excellence

▲羯磨註云『經云。有善男女布施滿四天下眾生四事供養、盡於百年。不如一日一夜持戒功德。以戒法類通情非情境故也。』

> The Karmic Commentary states: "The sutra says, if a virtuous man or woman gives alms to all sentient beings throughout the four continents, providing them with the four necessities of life for a full hundred years, this still does not compare to the merit of upholding the precepts for a single day and night. This is because the precepts apply universally to both sentient and non-sentient realms."

業疏釋云『初受戒時、已行三施盡眾生界。故財有量不及此也。　盡形不盜者、已施法界有情之財言不殺者、已施法界有情無畏。即用戒法行己化他、即名法施徧眾生界。　財為局狹。集散之法、能開煩惑惱害之門。戒法清澄、故絕斯事。』

> The commentary in the \*Ye Shu\* explains: 'At the moment of receiving the precepts, one has already made three kinds of giving to all living beings. Therefore, material wealth, however vast, cannot compare to this. By refraining from stealing for life, one has already given back the property of all beings in the dharma realm. By refraining from killing, one has already given fearlessness to all beings in the dharma realm. Applying the precepts to one's own conduct and guiding others through them is what is called the gift of dharma, reaching all beings throughout the universe. Material giving is limited and narrow—it is a practice of gathering and dispersing that can open the door to afflictions and harm. The precepts are pure and clear, and thus they put an end to such things.'

濟緣釋疏云『初總示。以初受時、立誓斷惡徧生境故。財法無畏施為三施。　盡下二別列。不盜不妄取即是施財、不殺無侵惱即施無畏、此二自行令他倣之即法施也。財施濟彼困窮、無畏令他安樂、此二即慈悲也、法施使彼開悟即智慧也。三者既備、其勝可知。　財下三通結、初句示財施局狹。一不具三施、二不徧生境。集下明財施生過。集則不免貪求、散則寧無取捨、得者則喜、不得則瞋、能開煩惱故不及戒。』

> The explanation from Jiyuan's commentary says: The first section gives a general outline. At the time of initial ordination, one makes vows to cease from evil and extend this commitment to all living beings. The giving of wealth, the giving of fearlessness, and the giving of the Dharma constitute the three forms of giving. The next section, beginning with "Exhaustively," lists them separately. Not stealing and not taking what is not given constitutes the giving of wealth. Not killing and not harming or disturbing others constitutes the giving of fearlessness. These two are one's own practice that inspires others to emulate, which is the giving of the Dharma. The giving of wealth relieves others' poverty and distress. The giving of fearlessness brings others peace and happiness. These two embody compassion and loving-kindness. The giving of the Dharma enables others to awaken, which is wisdom. With all three thus complete, its excellence can be understood. The third section, beginning with "Wealth," draws a general conclusion. The first phrase shows that the giving of wealth is limited and narrow. First, it does not encompass the complete threefold giving. Second, it does not extend to all living beings. The section beginning with "Collect" explains that the giving of wealth gives rise to faults. Gathering wealth cannot avoid craving and seeking. Dispensing it inevitably involves discrimination and choice. When one obtains, there is joy; when one does not obtain, there is anger. This can open the door to mental afflictions, and therefore it is not as good as upholding the precepts.

△羯磨註續云『論云、由戒故施得清淨也。』

> “The treatise explains: Because of precepts, giving becomes pure.”

業疏釋云『智論云。若不持戒得財施者、多貪不淨、以利求利、惡求多求。故使來世受不淨果、如牛羊猪狗衣食粗惡。　若持戒者、既絕惡求、清淨行絕乃至佛果。』

> The Commentary on the Karma Sutra says: "The Treatise on Wisdom states: If a person does not observe moral discipline and gains wealth through giving, they become deeply greedy and impure, seeking profit through profit, seeking wickedly and seeking excessively. As a result, in future lives they receive impure rewards, just as oxen, sheep, pigs, and dogs eat coarse and wretched food. But one who observes moral discipline has already cut off wicked seeking. Their pure conduct leads all the way to the fruit of Buddhahood."

濟緣釋疏云『前明破戒行施之損。　若下次明持戒行施之益。』已上皆見業疏記卷十

> Jiyuan's Commentary on the Vinaya says: "The previous section explained the harm of giving while breaking the precepts. The next section explains the benefit of giving while keeping the precepts." <note place="inline">All of the above is from Volume 10 of the Commentary on the Karma-prāptivibhāṣā Śāstra</note>