--- title: "南山律在家備覽略編 · 第五項　先後相生" 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/cmgn0mft82xlul404amor1a07" --- ### 第五項　先後相生 > Section 5: Sequential Arising ▲資持云『若論作戒則無先後。獨茲無作有多解釋、故須辨定。』 > Zichi says: "When it comes to the precept of action, there is no distinction of before or after. Only this 'non-action' \[the latent precept\] has various interpretations, so it must be clarified and determined." ▲事鈔云『初解云。如牛二角、生則同時。故多論云、初一念戒俱有二教、第二念中唯有無教。』 > The \*Shi Chao\* (Commentary on the Vinaya) says: "To explain this at the beginning: It is like a cow's two horns — when they are born, they appear at the same time. Thus, the \*Duo Lun\* (Commentary on the Multiplicity) states: In the very first moment of receiving the precepts, both the teaching (oral guidance) and the non-teaching (the internal vow) are present. From the second moment onward, only the non-teaching remains." 資持釋云『初同時解二、上二句舉喻。故下引證。初念俱有可驗齊生。』 > The commentary "Zichi" explains: At the beginning, both are understood simultaneously. The first two lines provide an analogy. Following that, evidence is cited. The initial thought occurs together with the existence of both, which can be observed as their simultaneous arising. △事鈔續云『後解云。前後而起。故善生云。世間之法、有因則有果。如因水鏡、則有面像。故知作戒前生、無作後起。　論云作時具作無作者。此是作俱無作、並是戒因。至三法竟其業滿足、是二戒俱圓、故云具作無作。不妨形俱無作仍後生也。亦是當一念竟時、二戒謝後、無作生也。』 > A further explanation from the Continued Record of Practices says: "Later interpretations explain that \[the precepts\] arise sequentially — first the active aspect, then the latent aspect. As the \*Good Birth Sutra\* states: 'In the ways of the world, where there is a cause, there is an effect. Just as a face appears when reflected in water or a mirror, so too does the active precept arise first, followed by the latent precept.' When the treatise says that 'at the moment of undertaking, both the active and latent aspects are present,' this refers to the latent aspect that accompanies the active undertaking — both of which serve as the cause of the precepts. Once the three refuges are completed and the deed is fulfilled, both aspects are fully accomplished, hence the statement that both are present. This does not contradict the fact that the lifelong latent precept still arises afterward. That is, at the very moment when that single thought-moment concludes, after the two aspects have completed their function, the latent precept then arises." 資持釋云『二前後解二、初立義中四、初句標義。故下引證。世間法者緣構成故。因即作戒、果謂無作。如下喻顯。故下準定。　論云下二釋妨。由立前後、違上論文初念俱有、故須釋之。文中分二、初牒妨。此下釋通二、初明作俱齊起不下示形俱後生。上云仍後、在言未顯、猶恐濫同初念之時、故重遣之云亦是等。』 > Zizhi Commentary explains: "This passage is divided into two parts, discussing sequentially. The first part establishes the meaning, which itself contains four sections. The first sentence states the principle. The phrase 'therefore' introduces the scriptural citation. Worldly dharmas arise from the accumulation of conditions. The cause is the precept action; the effect is the non-action precept. The following illustrative analogy clarifies this. The subsequent 'therefore' confirms the conclusion. Regarding the 'Treatise says' passage, this forms the second part, resolving potential objections. Because the preceding and following statements were established, this conflicts with the earlier Treatise passage stating that both arise simultaneously at the initial moment. Therefore, an explanation is necessary. This section is divided into two parts. First, it raises the objection. Then, 'this' begins the resolution, which itself has two aspects. First, it clarifies that the action-precept arises simultaneously. Then, it indicates that the form-precept arises later. The earlier text says 'still later,' but this wording was not fully explicit. Fearing confusion with the initial moment, it reiterates with 'also' to dispel ambiguity." 作俱無作與形俱無作之區別、參觀前立兩解名項中之表。 > Since the source text is a tag and appears to be a bibliographic cross-reference in Chinese, and my task is to translate Buddhist scripture into accessible modern English, I'll translate the note content while preserving the tag format. For the distinction between "action-based non-action" and "form-based non-action," see the table under the two interpretations listed earlier. ▲資持云『已前二解並是古義。若準業疏即取初解。但不明三時、義未盡耳。』已上皆見事鈔記卷十六 > The Heritage (Zichi) commentary states: "The two interpretations above are both ancient views. According to the 『Ye Shu』, the first interpretation is adopted, but it does not clarify the three periods, so its meaning is not fully complete." The above is all found in 『Shi Chao Ji』, Volume 16. 此項科文亦稍繁雜。今依古義今解、各錄科表、分列於後、以備對閱。 > This outline is somewhat complex, so two versions—one based on traditional interpretations and the other on modern understanding—are provided separately below for easy comparison. 　　古義─┬─初同時解─┬─初舉喻 　　　　　│　　　　　　└─二引證 　　　　　└─二前後解─┬─初立義─┬─初標義 　　　　　　　　　　　　│　　　　　├─二引證 　　　　　　　　　　　　│　　　　　├─三喻顯 　　　　　　　　　　　　│　　　　　└─四準定 　　　　　　　　　　　　└─二釋妨─┬─初牒妨 　　　　　　　　　　　　　　　　　　└─二釋通 ▲業疏云『今解一時、非先後起。　豈有作絕無作方生。　由本登壇願心形限、即因成也。　至後剎那、二戒俱滿。故云作時具無作是也。』 > Yishu says: "Now we understand that 'one moment' does not mean one thing arises before another. How could the active precepts cease and then the dormant precepts arise? From the moment one first ascends the platform with sincere intention, the cause is already complete. In the very next instant, both aspects of the precepts are fully realized. Thus it is said: 'When the active precepts are performed, the dormant precepts are already present.'" 濟緣釋云『示今解中二、初約同時以通前三、初取前師。　豈下斥後師。　由下申所以二、初敘始生。願心形限即形俱也。　至下次明成就。後剎那即三法竟第一念也。二戒滿足即作戒與形俱無作也。』 > Jiyuan's commentary explains: In the present explanation, there are two parts. First, it uses the concept of simultaneity to address the three preceding positions, beginning with the earlier master's view. Then, it refutes the later master's view. The reasoning is then provided in two parts: first, describing the initial arising of the mind, where the vow’s form and scope constitute the form-associated \[precept\]. Next, it clarifies the accomplishment, where the final moment marks the completion of the three elements in the first thought. The two aspects of precept fulfillment refer to the active precept and the form-associated non-active precept. △業疏續云『且約一受三時無作。　初因時無作。此與作俱非乖俱體、不妨形俱因成未現。　二果時無作有二。一還與作俱、同上明也。二是形俱、方為本體以三法竟示現之時。　三果後無作。以通形終。』濟緣釋云『二約三時以示相、初通標。三時者即前多論初二兩念、但初念中取其爾前為因時耳。　初下別列。因時有二、作俱未竟、形俱潛發、二並為因。　二果時者即上二種第一念時皆究竟故。　三果後者即第二念已去、作俱隨謝、止有形俱耳。』已上皆見業疏記卷十六 > The continuation of the Summary of the Karmic Treatise says: “Let us consider the three phases of the latent karmic force within a single precept. First, the latent force at the causal stage—this arises together with the active karmic act and is not distinct from it in substance, yet it is not yet manifest as the form-based latent force, because the causal foundation is still forming and has not appeared. Second, the latent force at the fruition stage is twofold: (1) one that still accompanies the active act, as explained above; (2) the form-based latent force, which constitutes the core essence and appears at the moment when the three formal procedures are completed. Third, the latent force after the fruition stage—this continues through the entire duration of the precept-holder's life.” The commentary from Jiyuan explains: “The second section uses the three phases to illustrate the characteristics, first giving a general overview. The three phases refer to the first two moments mentioned in the earlier treatise; however, in the first moment, we take the period before that moment as the causal stage. The text beginning with 'Initial' then lists the phases separately. At the causal stage there are two kinds: the active karmic act has not yet been completed, and the form-based latent force is implicitly arising—both serve as causes. At the stage of fruition, these two kinds are both fully realized in the first moment. At the post-fruition stage, from the second moment onward, the latent force accompanying the active act gradually fades away, leaving only the form-based latent force.”All the above is cited from the Commentary on the Summary of the Karmic Treatise, scroll 16. 　　今解─┬─初約同時以通前─┬─初取前師 　　　　　│　　　　　　　　　├─二斥後師 　　　　　│　　　　　　　　　└─三申所以─┬─初敘始生 　　　　　│　　　　　　　　　　　　　　　　└─二明成就 　　　　　└─二約三時以示相─┬─初通標 　　　　　　　　　　　　　　　└─二別列