---
title: "南山律在家備覽略編 · 第四項　妄"
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/cmgn0mjjr2yakl4045xdcy4z1"
---

### 第四項　妄

> Item Four: Delusion

▲戒疏云『論妄語業、異趣通辨。錯犯、誤非。　漫心無簡、錯誤隨犯。』

> The Precepts Commentary says: "Regarding the karma of false speech, this is analyzed in a general way across different realms of existence. There is a distinction between speaking wrongly by mistake and speaking wrongly through carelessness. When the mind is undiscriminating and heedless, then whether one speaks wrongly by mistake or through carelessness, one still incurs the offense."

行宗釋云『初明三趣二、初明小漫。本欲誑人、非畜境交、錯亦隨犯。前後互差、境想開迷、故誤非犯。　下二句明大漫。』

> Xingzong's Commentary says: "First, the three realms are explained in two parts. First, the lesser delusion is explained. The original intent was to deceive people, but the animal realm was not involved in the exchange; the error is still a violation. When before and after contradict each other, the perception-contemplation opens the way to delusion, and thus a mistake is not an offense. The next two lines explain the greater delusion."

△戒疏續云『二對人趣、錯誤俱犯。由詐顯道德謀誑在人、表聖招利境損義一、但使言竟、錯誤同重。』

> The Continued Precepts Commentary says: "Second, regarding human beings, both mistaken and deliberate offenses are equally transgressions. When one deceitfully puts on an appearance of virtue to scheme and deceive people, claiming spiritual attainments to seek profit, the harm to the recipient and the violation of principle are one and the same. As long as the words are spoken, mistaken and deliberate offenses carry the same grave weight."

行宗釋云『二對人趣中。亦即小漫。準知大妄不開剋心。』

> A Commentary on the Precepts says: "Second, regarding the realm of human beings. This also refers to the lesser pervasive offense. From this we know that for the major false claim, the mind is not analyzed separately."

△戒疏續云『三就所稱凡聖二法。　心欲說聖、口錯稱凡。既非聖法、前無所損、故錯非重。　若就聖法明於錯誤。如善見云、錯說三四禪皆同一重。』

行宗釋云『三約所稱法中二、初總標。　心下二別釋又二、初約凡聖互論。文唯明錯、誤亦應開。　若下二單就聖法以辨。心雖錯誤、說聖不殊、故無差降。』已上皆見戒疏記卷五

已上錯誤別配四戒大科附錄於下、以備對閱。

　　┌婬
　　├盜┬初約三趣────┬初明大漫
　　│　│　　　　　　　　└二明小漫
　　│　├二對人趣
　　│　│　　　　（剋心）
　　│　└三對同主
　　├殺┬初明三趣────┬初明大漫
　　│　│　　　　　　　　└二明小漫
　　│　└二就人趣（剋心）
　　└妄┬初明三趣────┬初明小漫
　　　　│　　　　　　　　└二明大漫
　　　　├二對人趣（剋心）
　　　　└三約所稱法

據上錯誤別配四戒文義、並參用前節文、列表如下。

　　婬─不論剋漫─不論錯誤─三趣─────────通犯
　　盜┬大漫───不論錯誤─三趣物────────通犯
　　　├小漫──┬錯────非或畜物───────非犯
　　　│　　　　└誤────非或畜物───────非犯
　　　└剋心──┬錯───┬王人等物─┐
　　　　　　　　│　　　　│　　　　　├─────非犯
　　　　　　　　│　　　　└張人他物─┘
　　　　　　　　└誤───┬王人等物─┐
　　　　　　　　　　　　　│　　　　　├─────非犯
　　　　　　　　　　　　　└張人他物─┘
　　殺┬大漫───不論錯誤─三趣─────────通犯
　　　├小漫──┬錯────非或畜趣───────非犯
　　　│　　　　└誤────非或畜趣───────非犯
　　　└剋心──┬錯────王人等────────非犯
　　　　　　　　└誤────王人等─────────犯　通人趣結犯不論張王
　　妄┬大漫───不論錯誤─三趣─────────通犯
　　　├小漫──┬錯────三趣俱現────────犯　若準前剋漫節文、通境隨犯、與大漫同。不待錯故。
　　　│　　　　│　　　　　　或二趣現
　　　│　　　　└誤────僅一趣現─┬人趣────犯
　　　│　　　　　　　　　　　　　　　└非或畜趣─非犯
　　　└剋心───同上小漫　若依此節疏文、統論錯誤、而云在人。實則誤唯人趣、錯亦通結、與小漫同。