---
title: "南山律在家備覽略編 · 第一章　持犯名字"
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/cmgn0mjjr2y8zl404w0k2nciv"
---

### 第一章　持犯名字

> Chapter 1: Names of Observing and Violating Precepts

▲資持云『名即是字、連綿為語、無勞強分。持犯兩名、並望受體違順為名。尋文可見。』

> The Record of Supporting the Precepts says: "The name is simply the word itself; when read together it forms a phrase, so there is no need to force a distinction. The two terms 'keeping' and 'violating' are both named in relation to the received precepts—whether one acts in accordance with them or against them. This becomes clear when you look at the text."

　　┌─二持─┬─止持　　　　　　　　　　　　┌─止持………………………作犯
　　│　　　　└─作持　　　　　　　　　　　　└─作持………………………止犯
　　└─二犯─┬─作犯
　　　　　　　└─止犯

俗眾所受五戒八戒、唯有止持作犯二義。

> Laypeople who receive the Five Precepts and the Eight Precepts follow only two principles: refraining from wrongdoing and actively practicing what is good.

▲事鈔云『先解二持。言止持者。　方便正念、護本所受、禁防身口、不造諸惡、目之曰止。　止而無違、戒體光潔、順本所受、稱之曰持。　持由止成、號止持戒。』

> The Commentary on the Four-Part Vinaya says: First, understand the two kinds of upholding. The first is "upholding by refraining." This means using skillful means and right mindfulness to protect the precepts you originally received—guarding your body and speech, and not committing any evil. This is called "refraining." When you refrain without transgressing, your precept-body becomes pure and radiant, in harmony with what you originally received. This is called "upholding." Since this upholding is brought about by refraining, it is called the precept of "upholding by refraining."

資持釋云『初牒名。　方下釋義、初釋止義。方便者起對治也、正念者離邪染也。身口者且據七支、必通三業。　止而下釋持義。　持由下雙結。』

> The Commentary on the Vinaya by Master Zhichi says: "First, the name is cited. Next, the meaning is explained—first, the meaning of 'cessation.' 'Skillful means' refers to applying the antidote. 'Right mindfulness' means freedom from false and defiling thoughts. 'Body and speech' are mentioned specifically with reference to the seven branches of wrongdoing, but they necessarily encompass all three activities of body, speech, and mind. Next, the meaning of 'maintenance' is explained. Then, the two are conjoined in conclusion."

△事鈔續云『二明作持。　策勤三業、修習戒行、有善起護、名之為作。　持如前解。』

資持釋云『初句牒名。　策下釋義、初釋作義。　持下指略。三節同前。應以前文續之、但改止為作。』

△事鈔續云『次釋二犯。言作犯者。　內具三毒、我倒在懷、鼓動身口、違理造境、名之為作。　作而有違、汙本所受、名之曰犯。　犯由作成、故曰作犯。』

資持釋云『初牒名。　內下釋義、初釋作義。初二句起業本也。鼓下所造業也。　作而下釋犯義。　犯由下結合。』

△事鈔續云『言止犯者。　良以癡心怠慢、行違本受、於諸勝業厭不修學、故名為止。　止而有違、反彼受願、故名為犯。』

資持釋云『初句牒名。　良下釋義、初釋止義。　止而下釋犯。』已上皆見事鈔記卷二十六

行宗云『作犯造惡則通三毒、止犯慢法偏對癡心。』見戒疏記卷四

依上事鈔二持二犯之文、分配對照、列表如下。

　　┌止持─方便正念─禁防身口（記云必通三業）─不造諸惡、護本所受─止而無違戒體光潔─順本所受
　　├作持─修習戒行─策勤三業───────────有善起護────作而無違戒體光潔─順本所受
　　├作犯─三毒我倒─鼓動身口（疏作三業）─────造境違理────作而有違─────汙本所受
　　└止犯─癡心───怠慢───────────不修勝業、行違本受─止而有違─────反彼受願

已上分釋持犯四種名義竟。　戒疏中別明單雙持犯義。今撮略疏記諸文、附示其概。

疏中所明單雙持犯義、略分二意。初約心用、後約教行。　初約心用者。此乃持奉用心、非正簡判。故一切諸戒皆有雙持雙犯。俗眾所受五戒八戒悉具此義。以凡持一戒必起護心、望離惡邊即成止持、望起護邊復是作持。兩犯亦爾、違教作惡即作犯、不思對治即止犯。此謂二持二犯各自相通、非謂持中有犯。以善惡行別、違順心乖故也。　後約教行者。簡判諸戒、正用此義。是須有教令行者方具雙持雙犯、自餘殺盜等無教開作者並屬單持單犯耳。故教行雙持雙犯、唯道眾戒中有之。（比丘戒本二百五十戒中有二十六戒具雙持犯）例如某事教制須行者、依教而作為作持、望無違犯是止持、不依教而作為止犯、望有違犯是作犯。若俗眾所受五戒八戒、唯是單持單犯、與此教行雙持犯不相涉也。

上來持犯總義中第一章持犯名字竟