--- title: "南山律在家備覽略編 · 第二項　簡人是非" 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/cmgn0mft72xkpl4048m89rxkx" --- ### 第二項　簡人是非 > Section 2: Judging Right and Wrong ▲羯磨註云『當於受戒前、具問遮難。故善生經云、汝不盜現前僧物否、於六親所比丘比丘尼所行不淨行否、父母師長有病棄去否、殺發菩提心眾生否。』 > The \*Karma Commentary\* states: "One must thoroughly inquire about any obstacles or hindrances before administering the precepts. Therefore, the \*Sutra on the Good Life\* says: Have you stolen property belonging to the present Sangha? Have you engaged in impure conduct with relatives, bhikkhus, or bhikkunis? Have you abandoned parents, teachers, or elders when they were ill? Have you killed any being who has aroused the mind of enlightenment?" 濟緣釋云『註中四種乃性重中極重之者、白衣有犯、障戒不發。不列大妄、非彼犯故。見病棄去可攝殺中。』 > The commentary explains: "The four types mentioned in the annotation are the most severe among the grave offenses. If a layperson commits them, they obstruct the attainment of precepts. Major false speech is not listed here because laypeople are not subject to that prohibition. Abandoning a sick person, which could be classified under killing, is included here." 若有遮難者、懺淨可受五戒。唯污尼或污比丘者、已後不許出家。 > If there are obstacles that need to be confessed, one may purify them and then receive the five precepts. However, those who have defiled a nun or a monk are not permitted to leave home in the future. ▲業疏云『如成論中。五逆罪、賊住、污尼、毗尼不許者。是人為惡所污、能障聖道、故不許出家。若為白衣、得善律儀、不遮修行施慈等善、有世間戒。　準此有過、如文不合。必懺蕩已、二教無違。但業重障深、不發具戒也。』 > The \*Yè Shū\* states: "As the \*Chengshi Lun\* explains, those who have committed the five heinous crimes, those who are 'thieves dwelling' (sneaking into the monastic community), those who have defiled nuns, and those whom the Vinaya does not permit—such people are defiled by evil and obstruct the path to sainthood, therefore they are not allowed to leave home and become monastics. If they remain as laypersons, they can still obtain wholesome moral precepts; they are not prevented from practicing good deeds such as generosity and compassion, and they can possess worldly precepts. Based on this, if one has such offenses, as the text states, they are not suitable. Only after thoroughly repenting and cleansing these offenses would there be no conflict with the two teachings (Vinaya and doctrine). However, due to the gravity of the karma and the depth of the obstruction, they cannot receive the full precepts." 濟緣釋云『初引文中二、初明制出家意。若下明通在家意。且令誘接住善道故。施慈等者布施修慈皆世福故。　準下次義決。雖通五戒必約懺淨為言、有過不懺如註所簡故云不合。二教即世教與佛制也。恐疑懺淨容可出家、故約深重釋通教意。』已上皆見業疏記卷十 > The Commentary explains: "The first part of the quoted text has two sections. First, it clarifies the purpose of establishing the monastic life. The section beginning with 'If' explains the broader meaning that applies to lay practitioners as well. It temporarily guides and supports them to abide in wholesome paths. 'Practicing generosity and loving-kindness' refers to worldly merits gained through giving and cultivating compassion. Following this, the meaning is further resolved. Although the five precepts are generally applicable, they must be understood in terms of repentance and purification. If one has transgressions but does not repent, as noted in the annotation, it is said to be unsuitable. The two teachings refer to worldly teachings and the Buddha's regulations. To address any doubt that repentance might allow one to renounce the household life, the deeper and more serious meaning is explained to clarify the intention of the teachings."The above is all from the Commentary on the Vinaya, scroll 10. 五逆、賊住、污尼或比丘、皆十三難攝。已後不許出家。　賊住者未受具足戒人、竊入僧中共受利養、或盜聽正作羯磨等、即成出家之障難。若白衣偷閱僧戒律、或但聞僧中說戒、雖非障難、亦佛制所不許。如戒疏云、下眾無知、多生慢習、制令耳目不屬、則重法尊人、生其欽仰。是蓋恐起輕易之心、故制不許。與賊住異也。 > The five grave offenses, unlawful residence, defiling a nun or monk—all these fall under the thirteen obstacles. Afterward, one is not permitted to leave home and become a monastic. Unlawful residence refers to a person who has not received full ordination but secretly joins the monastic community to share in the offerings, or stealthily listens to the formal proceedings of the Sangha, etc. This becomes an obstacle to leaving home. If a layperson secretly reads the monastic precepts, or merely overhears the Sangha reciting the precepts, although it is not an obstacle, it is also not permitted by the Buddha’s rule. As the \*Commentary on the Precepts\* states: "Those of lower standing, lacking understanding, often give rise to habits of arrogance. The rule is established so that their eyes and ears do not partake, thereby esteeming the Dharma and respecting others, giving rise to reverence and admiration." This is indeed out of fear that they might develop a mind of contempt, hence the rule forbids it. It is different from unlawful residence.