---
title: "南山律在家備覽略編 · 第一項　辨體多少"
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/cmgn0mft82xljl404fku0vs8l"
---

### 第一項　辨體多少

> Item 1: Determining the Number of Essences

▲事鈔云『問、別脫之戒可有幾種。　答。論體約境實乃無量。戒本防惡、惡緣多故發戒亦多。故善生云、眾生無量、戒亦無量等。　今以義推、要唯二種、作及無作。二戒通收、無境不盡。』

> The \*Shishi Chaoyin\* (Essential Notes on the Precepts) states: \*\*Question:\*\* How many types of precepts are there within the practice of individual liberation (the Prātimokṣa)? \*\*Answer:\*\* If we examine the nature of the precepts in relation to the objects of sentient beings, they are truly limitless. The precepts are meant to prevent wrongdoing, and since there are countless conditions for wrongdoing, the precepts that arise from them are likewise countless. Therefore, the \*Sutra of the Good Life\* says, "As countless as living beings, so countless are the precepts." Now, through logical deduction, we can see that these precepts ultimately fall into two essential categories: the precept of intention (\*karmic intention\*) and the precept of action (or the precept of non-action, \*the inherent vow\*). These two kinds of precepts together encompass all situations without exception—nothing falls outside their scope.

資持釋云『答中、初約境示量。　今下舉要統收。今正明體、此二為要、故偏舉之。通收盡者由此二戒懸防總發體中含攝故。此收法體而言境者欲明徧境之法皆歸二戒故。』見事鈔記卷十六

> The commentary by Zichi states: 'In the answer, it first clarifies the scope based on objects. Then it summarizes the key points. Now, concerning the essence, these two aspects are essential, so they are specifically mentioned. They encompass everything because these two precepts universally guard against and generate within the essence. Here, referring to the dharma essence and yet mentioning objects, it aims to show that all dharmas across all objects are encompassed by these two precepts.' <note place="inline">See the Record of Matters, Volume 16</note>