---
title: "南山律在家備覽略編 · 第一節　明境徧一切"
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/cmgn0mft82xm9l404ut8uzbqi"
---

### 第一節　明境徧一切

> Section 1: The Illumination of the Mind Illuminates Everything

▲事鈔云『俱舍云。戒從一切眾生得定、分因不定。　何以故。不得從一種眾生得故。』

> A Commentary on the Discipline states: "According to the Abhidharma-kośa, the Precepts are obtained from all sentient beings, yet the basis for the determination (of their scope) is not fixed. Why is this? Because it is not the case that the Precepts are acquired from a single type of sentient being."

資持釋云『初總標。　學者多昧、先須略示。分即是支、謂七支業。因即戒因、謂能受心。此文欲明五八十具四位之戒並徧生境、故舉支心兩相比校。謂戒支受心有盡不盡容可得戒、生境不徧定不發戒。　謂三戒但發四支、具戒全發七支、此明七支多少皆是得戒、即分不定也。又若約三善則三心同時、若約三品則隨得一品、此明三心全闕皆可發戒、即因不定也。獨眾生境不可不盡、故云定也。　何下徵釋定義。不得從一種者言必須徧也。』

> Zizhi Commentary explains: The first part gives a general overview. Many scholars are confused about this, so it must first be briefly explained. "Fen" refers to the branches, meaning the seven types of karmic actions. "Yin" refers to the cause of the precepts, meaning the mind that is able to receive them. This passage aims to clarify that the precepts of the five, eight, ten, and full ordination levels all extend to all living beings. Therefore, it brings up the branches and the mind for comparison. This means that whether the branches of the precepts and the receiving mind are complete or incomplete, one can still obtain the precepts. However, if the field of living beings is not universally covered, the precepts will definitely not arise. This indicates that the three sets of precepts only give rise to four branches, while the full precepts give rise to all seven branches. This explains that whether the seven branches are many or few, the precepts can still be obtained—this is the uncertainty of the branches. Furthermore, if considered from the perspective of the three wholesome states, the three minds arise simultaneously. If considered from the three grades, one obtains whichever grade is appropriate. This explains that whether the three minds are complete or lacking, the precepts can still arise—this is the uncertainty of the cause. Only the domain of living beings cannot be incomplete, which is why it is called "definite." The following passage beginning with "why" explains the meaning of this definiteness. The phrase "cannot proceed from a single type" means that it must be universally inclusive.

　　分┬殺─┐
　　　├盜　│
　　　├婬　│　┌五八十戒從四分得───┐
　　　├妄言├─┤　　　　　　　　　　　├分不定
　　　├兩舌│　└具戒從一切分〔七分〕得┘
　　　├惡口│
　　　└綺語┘
　　因┬約三善心─┬無　貪　心┐
　　　│　　　　　├無　瞋　心├從一切因得─三心同時─以三善心必不相離故┐
　　　│　　　　　└無　癡　心┘　　　　　　　　　　　　　　　　　　　　│
　　　│　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　├因不定
　　　└約三品發心┬上品發心─┐　　　　　　　　　　　　　　　　　　　　│
　　　　　　　　　├中品發心　├不從一切因得─一品心定─以三品發心不俱故┘
　　　　　　　　　└下品發心─┘

是表依上段記文及下段鈔記文而立、對閱可知。

> <note place="inline">This is established based on the preceding passage and the following commentary; cross-referencing them will make it clear.</note>

△事鈔續云『分不定者。有人從一切分得戒、謂受比丘戒。有人從四分得、謂受所餘諸戒、即五八十戒也。因不定者有二義。若立無貪瞋癡為戒生因、從一切得、以不相離故。若立上中下品意為戒生因、則不從一切得。』

> An additional passage from the \*Shì Chāo Continued\* says: “Regarding the aspect of ‘partiality’—some people receive precepts from all categories, meaning those who receive the Bhikṣu precepts. Others receive from four categories, meaning those who receive the remaining precepts—namely, the five, eight, and ten precepts. As for the aspect of ‘conditionality,’ there are two meanings. If one establishes the absence of greed, hatred, and delusion as the causes for the arising of precepts, then they are obtained from all categories, because these qualities are inseparable. If one establishes the superior, middling, or inferior quality of intention as the cause for the arising of precepts, then they are not obtained from all categories.”

資持釋云『二別釋二、初釋不定二、初分不定中。一切謂七分也。俱舍即有部計、謂比丘戒方得七支是具戒故、餘三四支以非具故。若準成宗、四戒並發七支、即皆從一切得定也。今依彼引、宗計須知。　二因不定中二、先明三善。一切者三心俱時也。若起三毒則有單具、若起三善必不相離故。次明三品。不從一切者三心不俱故。』

△事鈔續云『若不從一切眾生得、戒則無也。　何以故。由徧眾生起善方得、異此不得。　云何如此。惡意不死故。』

資持釋云『二釋定中。比前分因不從一切皆發得戒、緣境反之、故云若不從等。　何下釋無戒所以。　云下轉釋不得之意死息也。』

△事鈔續云『若人不作五種分別、得木叉戒。　一於某眾生我離殺等。　二於某分我持。　三於某處能持。　四某時能持。　五某緣不持、除鬬戰事。　如此受者、得善不得戒。』

資持釋云『五種分別者謂初受時發心斷惡、於此五事有能不能、故生取捨。　初簡生類有能不能。　二簡戒支。彼宗五八局數定故、若受一二但得善行。成論不爾、分滿皆得。　三謂國土郡縣。　四即年月日時。五戒盡壽以論、八戒日夜中說、彼部時定。成宗二戒盡形半日、隨機長短。　五中自釋除鬬戰者謂遇此緣不能持故。　如下通結。準知戒善徧不徧異耳。』已上皆見事鈔記卷十六

▲業疏云『夫論戒者、普徧生境俱無害心、方成大慈行、羣行之首。豈隨分學、望成大善。義不可也。』濟緣釋云『大慈即佛行。羣行首者即發趣義。分學者謂持少分而不徧境。大善即上大慈行首。』見業疏記卷十六

▲資持云『準知得戒之心、不容毫髮之惡。高超萬善、軌導五乘。眾聖稱揚、良由於此。』見事鈔記卷十六