--- title: "南山律在家備覽略編 · 第一支　臨時開導" 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/cmgn0mft82xkyl40446i4323v" --- ### 第一支　臨時開導 > First Instruction: Temporary Guidance ▲事鈔云『若至此時、正須廣張示導發戒正宗。不得但言起上品心。則受者知何是上品。徒自枉問。今薄示相貌、臨事未必誦文。』 > The \*Shishi Chao\* says: "At this moment, one must broadly explain and guide, revealing the true source of the precepts. Do not merely say 'arouse the superior mind,' for then the recipient will not understand what the superior mind is, and the question will be asked in vain. Now I will briefly show its characteristics. When the time comes, one need not recite this text." 資持釋云『言正須者顯前發戒、且令預習、未是正用。今將納法、縱令已解、更須委曲選擇要語激動蒙心。戒師當此、不可率易。策導開解納法之本故云正宗。』 > The annotation in Zichi Shi says: "The phrase 'genuinely necessary' indicates that the precepts are for practice and preparation, not yet for direct application. Now, when receiving the precepts, even if one already understands, it is still necessary to carefully select key phrases to inspire and awaken the beginner's mind. The precept master must not act hastily at this moment. This guidance and instruction are the foundation of receiving the precepts, which is why it is called the 'main purpose.'" △事鈔續云『應語言。善男子。深戒上善、廣周法界。　當發上心、可得上法。今受此戒、為趣泥洹果、向三解脫門、成就三聚戒、令正法久住等、此名上品心。』 > Continued from the \*Shi Chao\*: "One should say to them: 'Good man, the profound precepts are the supreme good, encompassing the entire realm of reality. You should generate the supreme mind, and then you may obtain the supreme Dharma. Now, in receiving these precepts, you aim toward the fruit of Nirvana, toward the three doors of liberation, and the fulfillment of the three collective pure precepts—so that the true Dharma may long endure. This is called the supreme mind.'" 資持釋云『初指法體。　當下正示發心。』 > A scholarly commentary explains: "The first part points to the essence of the teaching. The phrase 'at that moment' directly reveals the arising of the mind of awakening." △事鈔續云『次為開廣汝懷者。由塵沙戒法注汝身中、終不以報得身心而得容受。應發心作虛空器量身、方得受法界善法。故論云。若此戒法有形色者、當入汝身作天崩地裂之聲。由是非色法故、令汝不覺。汝當發驚悚意、發上品殷重心。』 > The Pure Precepts continue: "Next, to broaden your understanding: The countless precepts, as numerous as dust and sand, are instilled within your body. However, your physical body and mind, received through karmic retribution, are ultimately incapable of containing them. You should generate the resolve to become a vessel as vast as empty space, only then can you receive the totality of wholesome dharmas of the realm of reality. Hence, the treatise states: 'If these precepts had physical form, they would enter your body with a sound like the heavens collapsing and the earth splitting apart.' Because they are formless dharmas, you remain unaware of their presence. You should arouse a sense of awe and trepidation, and cultivate a superior, earnest and profound resolve." 資持釋云『五蘊色心、宿因所感、故云報得。法既周廣、劣報不容、必須運動方堪領納、故云應發心等。虛空無邊、身量亦等。心法相稱、攬法歸心、還依報得。』 > The Commentary of Zichi explains: "The five aggregates—form and mind—are the result of past causes, hence called 'retribution earned.' Since the Dharma is vast and all-encompassing, a limited body cannot contain it; thus, one must move and act to receive it, which is why it is said 'one should arouse the mind,' and so on. The sky is boundless, and the body's measure is likewise equal. Since the mind and Dharma are in harmony, gathering the Dharma back into the mind still relies on this retribution earned." △事鈔續云『今為汝作法。此是如來所制。發得塵沙法界善法、注汝身心。汝須知之。』 > The commentary on the Precepts continues: "Now I am performing the ceremony for you. These are the rules established by the Tathāgata. Through this, the countless good dharmas of the entire realm of reality are poured into your body and mind. You must understand this." 資持云『初則鼓令動轉、次則舉集在空、後則注入身心領納究竟。三法次第、各有所主。由心業力不思議故、隨所施為無非成遂。』已上皆見事鈔記卷九 > The Zichi commentary states: “First, it stirs and sets things in motion; second, it gathers them together in emptiness; third, it pours them into body and mind, allowing full realization. These three stages each have their own purpose. Because the power of the mind’s karma is inconceivable, whatever is undertaken is accomplished without fail.”All the above is found in the Shichao Ji, Volume 9 初次後三法者、若約受五八戒言、即三說三歸誓而納戒體、如下文所載。第一徧說歸誓時、法界善法、由心業力、翻惡為善、悉皆動轉。第二徧說歸誓時、法界善法、聚集空中、如雲如蓋。第三徧說歸誓時、法界善法、從空中下、注入身心、充滿正報。 > Regarding the three stages of receiving the precepts, if we're talking about taking the Five or Eight Precepts, it means that by reciting the refuge vows three times, the precept body is received, as described in the text below. During the first recitation of the refuge vows, all the wholesome dharmas throughout the universe, through the power of the mind and karma, transform from evil to good, and everything is set in motion. During the second recitation, all the wholesome dharmas gather in the sky, like clouds or a canopy. During the third recitation, these wholesome dharmas descend from the sky, enter the body and mind, and fill the entire being. ▲濟緣云『攬無邊聖法、蘊有待凡軀。五分基成、三身體具。超凡鄙穢流、入眾聖寶位者。其斯之謂乎。』見業疏記卷十五 > Jiyuan says: "Gathering the boundless sacred teachings, they are stored within this mortal body of waiting. With the foundation of the Five Divisions complete, the Three Bodies are fully realized. Transcending the vulgar and impure stream, entering the precious position of the saints—this is what it means!" See Yejie's Commentary, Volume 15