---
title: "南山律在家備覽略編 · 第二支 正納戒體"
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/cmgn0mft82xkzl404lc66b2yc"
---
### 第二支 正納戒體
> Second Item: Receiving the Precept Body Properly
▲事鈔云『作法者。我某甲、歸依佛歸依法歸依僧、盡形壽、為五戒優婆塞、如來至真等正覺是我世尊。三說我某甲、歸依佛竟歸依法竟歸依僧竟、盡形壽、為五戒優婆塞、如來至真等正覺是我世尊。三結』
> The Procedure is: "I, \[name\], take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. For my whole life, I become a lay disciple upholding the five precepts. The Thus-Come One, the truly Awakened One, is my teacher." (Recite three times.) "I, \[name\], have completed taking refuge in the Buddha, completed taking refuge in the Dharma, completed taking refuge in the Sangha. For my whole life, I become a lay disciple upholding the five precepts. The Thus-Come One, the truly Awakened One, is my teacher." (Recite three times to conclude.)
資持釋云『詞句分五。一陳己名。二歸三寶迴向境界。三盡形等顯所期。文舉盡壽、或一日夜或月或年隨時自改。四為五戒者正立誓也。且舉滿分、或一分二分亦在臨機。五如來等結歸正本也。以三寶名通九十六種、後須顯正非同前濫、由此勝號外道無故。如來者乘如實道來成佛也、至真者體悟無邪也、等正覺者道同三世也、此實我歸餘非敬者故云是我世尊。 前三歸誓、正發戒緣、三法纔竟即納戒體。後三歸結、是囑非體。』見事鈔記卷三十九
> The Commentary by Zichi states: "This passage is divided into five parts. First, it declares the practitioner's name. Second, it takes refuge in the Three Jewels and dedicates the practice to the ultimate goal. Third, it expresses the intended duration—citing a full lifespan, or one day, one night, a month, or a year, depending on individual circumstances. Fourth, for those observing the five precepts, it formally establishes the vow, with the full precepts cited as an example, though one or two precepts may also be taken as appropriate to the situation. Fifth, it concludes by returning to the true foundation, using terms like 'Thus Come One.' Since the term 'Three Jewels' is shared by the ninety-six non-Buddhist paths, it is necessary to specify the true refuge to distinguish it from the mistaken ones—for this superior title has no equivalent outside Buddhism. 'Thus Come One' means one who comes to Buddhahood through the path of true thusness. 'Perfectly Enlightened' refers to one whose realization is without error. 'Equally Enlightened' means one whose path is the same as that of past, present, and future. This is truly my refuge; none other is worthy of respect, hence the phrase 'this is my World-Honored One.' The first three refuge vows mark the proper occasion for generating the precept essence—as soon as the three refuges are spoken, the precept body is received. The last three refuges conclude the vow; they are an entrustment, not the substance of the precept itself."See the Record of the Practice Manual, volume 39
△羯磨註云『三授已。告云。向授三歸正是戒體。今又三結示戒所歸。』
> A note from the Karma Commentary says: “After the threefold transmission, the teacher announces, ‘The three refuges just conferred constitute the very essence of the precepts. Now, with the three concluding affirmations, we show where the precepts ultimately take refuge.’”
業疏釋云『告令戒體者、令知得時節。不比由來說後戒相方云受戒也。』
> The commentary on the Precepts explains: “The purpose of informing about the essence of the precepts is to help one know the time of attainment. Unlike the earlier teachings, where the precept characteristics were explained before the actual receipt of the precepts.”
濟緣釋疏云『多論云。有言三歸竟、說一不殺戒、爾時得戒、以勢分相著、本意受五故。有言說五戒竟得戒。恐有執此、故特揀之。彼論自云、諸說中、受三歸已得者此是定義。即今所取也。』見業疏記卷十
> The \*Jiyuan Commentary\* explains: "The \*Duolun\* (Mahāvibhāṣā) states: Some say that once the three refuges are taken and the first precept—refraining from killing—is spoken, one attains the precepts immediately, because the intention to uphold all five precepts is already present. Others say that the precepts are attained only after all five are spoken. To prevent attachment to such views, this text particularly clarifies the matter. The \*Duolun\* itself states that among the various interpretations, the view that precepts are attained upon taking the three refuges is the definitive one. This is the position adopted here." See \*Yeh Shu Chi\*, Vol. 10