---
title: "南山律在家備覽略編 · 第七項 料簡雜相"
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/cmgn0mft82xl1l404e0bplzti"
---
### 第七項 料簡雜相
> Item 7: Miscellaneous Clarifications
料簡中且舉多宗成宗對明差別。有六種、一對趣二漸頓三延促四具支五自誓六重受。并附列表於文後。
> As set out in the summary, let’s take the multiple traditions and the established tradition to clarify their differences. There are six points: 1) the audience being addressed, 2) gradual versus sudden, 3) duration, 4) completing the ritual procedures, 5) self-vow, and 6) receiving the precepts again. A chart is appended after the text.
▲業疏云『多論云。龍畜生攝、以業障故無所曉知、無受戒法。雖經中說受八齋法、但得善心功德、不得齋也。 成實云、餘道眾生得戒律儀、經說諸龍亦受一日戒故。善見中、諸龍及神得三歸五戒也。 義準多論據無知者、人猶不得、何况鬼畜。如餘得者、謂有知解。』
> The \*Karmic Expositions\* state: "The \*Multi-Discourse\* says: Dragons belong to the animal realm. Due to karmic obstacles, they lack awareness and understanding, and thus cannot receive the precepts. Although scriptures mention that they can receive the Eight Precepts, this only generates virtuous mental karma—not the actual observance of the precepts themselves. The \*Abhidharma-samuccaya\* says: Beings in other realms can receive the precepts and monastic rules. Scriptures also mention that dragons can observe the one-day precepts. According to the \*Good Sight\* commentary, dragons and spirits can receive the Three Refuges and the Five Precepts. Following the reasoning of the \*Multi-Discourse\*, this applies only to those who lack understanding—even humans cannot receive the precepts if they lack comprehension, let alone ghosts or animals. Those who can receive them, as described elsewhere, possess understanding and discernment."
濟緣釋云『雖經等者即善生中龍受八戒、論家防難以意釋之。齋即八戒。然是成論所據、即如下引。 善見神者即是鬼趣。』
> The \*Jiyuan Commentary\* explains: 'Although described in the sutras, this refers to the dragon receiving the eight precepts in the \*Sutra of Good Life\*. The commentator explained this cautiously based on his understanding. "Uposatha" here means the eight precepts. This is based on the \*Satyasiddhi\* tradition, as cited below. In the \*Visuddhimagga\*, "spirit" refers to the hungry ghost realm.'
▲業疏云『若準多論。五戒不具分受、則不得戒。縱引經證謂持二三、不言受體。 成論云。有人言、五戒木叉唯頓無漸、此事如何。論答、隨受一二三皆得律儀。善生所列一分二分少分多分滿分是也。準斯明漸、五師受一得戒不疑。如薄俱羅唯受不殺例也。』
> Based on the \*Dharma Garland Commentary\*: "According to the \*Sarvāstivāda Vinaya\*, if the Five Precepts are not received in full, they are not truly attained. Even if scriptures cite holding two or three precepts, they do not refer to receiving the full precept-body. The \*Satyasiddhi Śāstra\* asks: 'Some say the Five Precepts of discipline can only be taken all at once, not gradually. How should this be understood?' The commentary answers: 'Whether one, two, or three are taken, all are obtained as moral discipline. The \*Śrīmālā Sūtra\* lists one-part, two-part, few-part, and full-part precepts as an example. Based on this, even a gradual approach is valid—a person can receive one precept from five teachers and still attain the precept body. This is like the Great Elder Vakkali, who only took the precept of non-killing.'”
濟緣釋云『不具分受謂不受五而受一二、則不發戒體縱引經者論家防難、即下善生明分五受。彼謂受時具發五戒、但由隨中持有多少故有一分少分等。次成論中。頓謂具受、漸即分受。以前三歸不許互闕、異師別受並判不成、恐謂同彼、故準決之。薄俱羅此翻善容、以彼好容儀故。婆羅門種。天竺國人。昔毗婆尸佛時、曾作貧人、持一訶梨勒果施病比丘、服訖病愈。以此因緣、九十一劫天上人中受福快樂。今生婆羅門家。其母早亡、後母惡之、屢害不死。後求佛出家、得阿羅漢。年一百六十歲、未曾有病。蓋從昔嘗持一不殺戒、故受斯報。準知分受理無所疑。』
> \*Jiyuan's Explanation\* says: "The partial precept ceremony—accepting only one or two of the five precepts—does not generate the precept essence. Regarding the argument that the sutras mention this, the treatises are defending against objections. The \*Shan Sheng Sutra\* below clearly discusses five kinds of partial precept acceptance. According to that sutra, when receiving the precepts, all five are generated simultaneously; it's only in their subsequent observance that people uphold more or fewer, hence there are terms like 'one-part' or 'minor-part.' Further, in the \*Satyasiddhi Shastra\*, 'sudden' refers to accepting the full set, while 'gradual' refers to partial acceptance. Since the Triple Refuge does not allow for missing any part, and receiving from different teachers separately is considered invalid, one might think the precepts follow the same rule. The treatises thus clarify this point." As for Potala: this name means 'beautiful countenance,' due to his handsome appearance. He was of the Brahmin caste, a native of India. In the time of the Buddha Vipashyin, he was a poor man who offered a piece of fruit (Haritaki) to a sick monk. The monk ate it and recovered. Because of this cause, for ninety-one kalpas he was reborn among gods and humans, experiencing happiness. He was later born into a Brahmin family. His mother died early, and his stepmother mistreated him, repeatedly trying to kill him but failing. Later, he sought to become a monk under the Buddha and attained arhatship. He lived to be 160 years old and never fell ill. This was the karmic result of once upholding the single precept of not killing. From this, we can confirm that there is no doubt about the principle of partial precept observance.
▲業疏云『如多雜二論解云、五戒一受佛制定故必須盡形、八戒必一日夜、不可乖也。 如成實中、亦隨日受乃至盡形。』
> The \*Karmic Digest\* says: "As explained in the \*Abhidharma-nikaya\* and \*Miscellaneous Treatise\*, the Five Precepts, once accepted from the Buddha, must be upheld for life. The Eight Precepts, however, are only for one full day and night—this rule should not be violated. According to the \*Satyasiddhi Śāstra\*, one may also receive the precepts for just a day or for a lifetime, depending on one's vow."
濟緣釋云『五戒盡形不可促、八戒日夜不可延、故云佛制定也。 次引成論。二戒延促任意皆得、故云隨日也。』已上皆見業疏記卷十
> The Precepts for laypeople are five lifelong rules—they cannot be shortened. The Eight Precepts are observed only for one day and one night—they cannot be extended. Thus, these are fixed by the Buddha. The \*Chengshi Lun\* further states: For both types of precepts, whether extended (the Five) or brief (the Eight), they may be undertaken according to one's intention and circumstances. That is why they are said to be “according to the day.” The above text can be found in the \*Yeh Shu Ji\*, Volume 10.
▲事鈔云『智論。問、口中四過、何為但有妄語。 答。但舉妄語、餘三並攝。又佛法貴實語、故在先攝也。』
> A text from the \*Shishi Chanyao\* (Essential Notes on the Four Part Vinaya) states: "In the \*Great Treatise on the Perfection of Wisdom\* (Mahāprajñāpāramitāśāstra), a question is raised: Among the four verbal misdeeds (false speech, divisive speech, harsh speech, and idle chatter), why is only 'false speech' specifically mentioned? The answer: By highlighting false speech, the other three are also included. Moreover, since the Buddha's teachings value truthfulness above all, false speech is addressed first."
資持釋云『若據有部但發四支。成宗具七、與論頗同、故引示之。 答中、上二句正答舉一。又下轉釋舉妄。恐云何不於餘三中趣舉一耶、故此釋之。』見事鈔記卷三十九
> The Commentary from \*Zichi\* says: "According to the Sarvāstivāda school, only four factors are set forth. The Dharmaguptaka tradition includes seven, which is quite similar to the treatise, so it is cited here for reference. In the answer, the first two lines address the point of raising one example. The following lines then elaborate on raising the example of delusion. It explains why one does not simply pick another among the three—thus this clarification."See \*Shi Chao Ji\*, Volume 39
芝苑云『彼五八十唯發四支、比丘方具。此宗七眾七支齊禁。』見芝苑遺編卷一
> The Zhiyuan commentary states: "The five precepts for laypeople and the eight precepts only generate four branches; it is a bhikshu who possesses all seven branches. In this tradition, the seven types of disciples all equally observe the seven branches." See Zhiyuan Yibian, Volume 1
▲業疏云『如律文中皆自誓受者、多論文云聽五眾受。兩俱得也。』
濟緣釋云『本律智論皆聽自誓、多論俱舍並制從他。雖云兩得、準下八戒無師故開、有則不許。』
> The Vinaya and the Treatise on the Great Perfection of Wisdom both allow self-declaration of vows, while the \*Sarvāstivāda\* and \*Abhidharma-kośa\* both require receiving from a teacher. Although both methods are said to be acceptable, according to the following passage on the Eight Precepts, self-declaration is only permitted when no teacher is available; if a teacher is present, it is not allowed.
△業疏又云『約此問答、從他受也。 律中云世尊我今歸依佛法僧盡形不殺乃至不飲酒、此令自誓。八戒既開、此應得也。觀時進否、義非抑塞。接俗之化、隨機而舉可也。』
> The \*Ye Shu\* further states: "From this question-and-answer, it is the reception of the precepts from another. The Precepts say that the World-Honored One said: 'I now take refuge in the Buddha, the Dharma, and the Sangha. For the rest of my life, I will not kill, up to and including not drinking alcohol.' This allows for self-pledging. The Eight Precepts are open in this way, so this should be allowed. Look at the circumstances and decide what to accept or reject; the principle does not force or block. Adapting to the lay lifestyle, the precepts should be offered according to the individual's situation."
濟緣釋云『初指上從他。 律下次明自誓。成論八戒亦通自誓、文如後引。』
▲業疏云『若準多論、不得重受。 依成實四分、俱開重受。故末利夫人第二第三重受五戒、即其證也。』
濟緣釋云『多宗五戒其必盡形、故但一受義無重加。 成宗不爾、任時長短、隨受隨增。二三重受事見本律。』已上皆見業疏記卷十
一對趣─┬─多宗───餘道眾生不得戒
└─成宗───餘道眾生得戒
二漸頓─┬─多宗───不具受不得戒
└─成宗───不具受得戒
三延促─┬─多宗───五戒必盡形八戒必一日夜
└─成宗───延促任意皆得
四具支─┬─多宗───但發四支
└─成宗───皆發七支
五自誓─┬─多宗───定從他受
└─成宗───開自誓受
六重受─┬─多宗───不重受
└─成宗───開重受