---
title: "四分律刪補隨機羯磨隨講別錄 · 受戒法略例"
description: "四分律刪補隨機羯磨隨講別錄由近代高僧弘一法師撰述，是對唐代道宣律師《四分律刪補隨機羯磨》的講解記錄。該書成於民國時期，時值佛教律學衰微，弘一法師致力重振律宗，遂系統講授律典。內容聚焦僧團羯磨行事，詳解授戒、說戒、懺悔等儀軌，闡明持戒要義與實踐準則。此錄融合弘一法師精深的律學造詣與實修體悟，以現代語言詮釋古德律儀，為漢傳佛教提供清晰的律學指南，在近代律學復興中具有承先啟後的權威地位，是研究與實踐佛教戒律的重要典籍。"
url: "https://rushiwowen.co/en/r/cmgn1bruj3sopl404qoff42i0"
---

### 受戒法略例

> Brief Outline of the Precept Ordination Procedure

且依事鈔及羯磨等略錄、其錯脫處俟後改正。南山晚年、別撰戒壇圖經、廣明受戒之法。俟後暇時、精密研審、再依彼輯錄。

> Based on the Shishi Chao and Karma texts, I have compiled a brief summary. Any errors or omissions will be corrected later. In his later years, Nanshan composed the Jingtan Jing (Sutra of the Ordination Platform Diagram), which extensively explains the method of receiving the precepts. When time permits later, I will carefully study and examine it, and then compile another summary based on that work.

戒場圖

> Precepts Ground Diagram

如別紙。

> As in the attached document.

旁桌上應加拂及靜、此是羯磨師問難及說隨相四依等處。又於戒場外（距作羯磨處眼見耳不聞處）設一座一几加拂及靜、擬屏問難用。

> On the side table, there should also be a whisk and a quiet place—this is where the Karma Master asks challenging questions and explains the Four Reliances and other related matters. Also, outside the ordination boundary (far enough that the proceedings can be seen but not heard), set up a seat and a small table with a whisk and a quiet place, intended for private questioning.

行法次第

> The sequence of practice

△敷座席

> Spread the seat.

△打犍槌

> Striking the gong.

△集僧

> The gathering of the Sangha

僧坐已。十師燒香禮佛、互跪合掌、同聲說偈云。

> After the monks were seated, the ten masters offered incense and bowed to the Buddha. Kneeling face to face with palms pressed together, they recited this verse in unison:

戒香定香解脫香 光明雲臺徧法界供養十方無量佛 見聞普熏證寂滅（說已、入座。）

> The fragrance of precepts, the fragrance of concentration, the fragrance of liberation— a radiant cloud platform spreading throughout the Dharma realm, making offerings to countless Buddhas in the ten directions. All who see or hear are universally perfumed and realize the peace of cessation. Having spoken, he took his seat.

△白告

> White Announcement

同前。中改云、今有受具足戒事。

> As above. The revised version says: There is now the matter of full ordination.

△請師

> Please, Master.

引請人引受者持三衣及鉢入。先禮佛。次禮眾僧足。復至和尚前、致禮已、互跪合掌。引請人云。

> The one inviting and the one receiving enter, carrying the three robes and the bowl. First they pay homage to the Buddha. Next they pay homage to the feet of the assembled monks. Then they go before the preceptor, and after paying homage, they kneel facing each other with palms joined. The one inviting says:

所以請和尚者、此是得戒根本所歸投處。若無此人、承習莫由、闕於示導、不相生長。必須請之。計汝自陳、不解故教也。

> So, to invite a preceptor monk—this is the fundamental source of receiving the precepts and the one to whom you turn for refuge. Without such a person, there is no way to learn and carry on the tradition, you would lack guidance, and you could not grow in the Dharma. Therefore, you must invite one. Considering that you have spoken for yourselves and do not yet understand, that is why you are being instructed.

（教如是請言）大德一心念。我某甲今請大德為和尚。願大德為我作和尚。我依大德故、得受具足戒。慈愍故。三說

> Venerable one, please focus your mind. I, \[name\], now request the venerable one to be my preceptor. May the venerable one be my preceptor. Relying on the venerable one, I shall receive the full ordination. Out of compassion, please accept. This is said three times.

（和尚答云）可爾、教授汝、清淨、莫放逸。（受者答云）頂戴持。

> The monk replies, "Very well. I will teach you. Be pure, and do not be careless." The recipient replies, "I will respectfully receive and uphold it."

（復至羯磨師前、致禮已、互跪合掌。引請人云。）羯磨阿闍梨者、受戒正緣。若無此人秉於聖法、則法界善法無由得生。故須增上重心請者、方發無作。諸言中、應改云諸大德為羯磨阿闍梨、願大德為我作羯磨阿闍梨。答詞同上。

> (Then return to the Karma Master, bow, kneel facing each other with palms together. The request leader says:) The Karma Acharya is the essential condition for receiving the precepts. Without this person to carry out the sacred Dharma, the wholesome dharmas of the Dharma realm cannot arise. Therefore, one must request with an intensified, focused mind for the unconditioned virtue to be generated. <note place="inline">In the words, one should change it to: "Great Virtuous Ones, as the Karma Acharya, may the Great Virtuous One be my Karma Acharya." The reply is the same as above.</note>

（教授師前云）教授阿闍梨者、為汝教授引導開解、令至僧中發汝具戒。緣起方便並因此師。重心請者方乃發戒。請言同上、應改稱教授阿闍梨。

> (The teaching master says beforehand:) The teaching master will instruct and guide you, explaining things clearly so you may enter the monastic community and receive the full precepts. Both the circumstances that initiate the ceremony and the skillful means used depend on this master. The precepts are only transmitted when you request them with a sincere and earnest heart. The words of request are the same as before, but you should change the title to "Teaching Master."

（七證師前云）尊師（七證師者、唐時名曰尊人或尊師、宋時名曰尊證。）者、以羯磨法非是獨秉、必須此人證無錯謬。若論發戒功與三師齊德、故須請之。（應總請七師。請言同上、應改稱尊師。）

案準行事鈔、請師後、由師說法開導、教發戒緣。應在事先、故今略之。鈔云。必受前時、智者提授。不得臨時方言發心。若約臨時師授、法相尚自虛浮、豈能令受者得上品耶。

△安受者所在

受者持三衣及鉢、至眼見耳不聞處。以衣鉢等安置一邊、遙向眾僧禮已、一心合掌、虔誠而立。

引請人復座。

△差人問緣

羯磨師即從座起、禮僧已。至打靜處、打靜二下、互跪合掌。問言。

眾中誰能與某甲作教授師。（彼受請者、互跪合掌、答云）我某甲能。（復座。）

（羯磨師打靜二下。問言）僧集否等、和合否等、未受具戒者出等。（並同前問答。）

（羯磨師打靜一下。又問言）不來諸比丘說欲及清淨。（若無者、答云）此無說欲及清淨者。

（同前）僧今和合何所作為。（答云）受戒羯磨。此總答也、別答有四。

（羯磨師打靜一下。次又二下乃唱白詞）大德僧聽乃至白如是。（打靜二下、復座。）

△出眾問法

教授師應下座、禮僧已、至和尚前、（彼此互跪合掌、）問云。

度此人否、（答云）已度。（又問）作和尚否、（答云）已請。（又問）衣鉢具否、（答云）已具。

（教授師至受者所、入座。受者互跪合掌。教授師把拂、打靜二下、安慰言、）汝莫恐懼、須臾持汝著高勝處。

鈔云、教授師至受者所、正敷坐具、坐已。今依他本、別設几座。

（教授師應取其衣等示之。先執五條衣、語言）此是安陀會。（復指七條衣、語言）此是鬱多羅僧。（執大衣已、語言）此是僧伽梨。（復言）薩婆多論云、此三衣名、九十六種外道所無、唯佛法中有、故今示汝。（又執鉢已、語言）此是鉢多羅。十誦律云、鉢是恆沙諸佛標誌。（問言）此衣鉢是汝有否。（答言）是。（打靜二下。）

鈔云、又指身所著者此名鬱多羅僧。似受者先已著七條衣。今稍變易、謂受者先唯著縵衣、至屏問後始著五七條衣。

（次受者應持三衣及鉢而加受法、今略不載。）

（次屏問遮難。受者互跪合掌。）

（教授師把拂、打靜二下、應語言）善男子諦聽乃至若實言實。

問遮難文、鈔中稍有增改、今依羯磨。

（又問言）汝不犯邊罪耶乃至汝不有耶。（答言）無。

（又言）汝不汙比丘尼耶乃至正乖道器。（皆答言）無。

（應讚言）善男子、已問難事、十三既無、戒可得受。

準業疏、畜生二形應轉語問。問畜生者、應語云、世有羣龍及餘精魅能變化者、趣攝畜生、戒法無預、汝非此等耶。問二形者、依記應語云、世有形挾兩境者、志致懦弱、善惡不成。殊非道器、汝非此等耶。

（又言）更問諸遮、汝今字誰。（答言）某甲。

和尚字誰。（答言）我因事至、說和尚名、和尚名某甲。

年歲滿二十否。（答言）滿。

三衣鉢具足否。（答言）具。

父母有否。（答言）有。（復問）父母聽汝否。（答言）聽。

汝非負人債否。（答言）無。

汝非奴否。（答言）無。

汝非官人否。（答言）無。

汝是丈夫否。（答言）是。

丈夫有如是病乃至汝無如此諸病否。（答言）無。

（應讚言）汝無遮難、定得受也。（打靜一下）

（又言）如我乃至如是答。（打靜二下。）

（應教受者立起。為著五條衣、上著七條衣、令威儀齊整。餘衣揲襆。鉢置囊中。襆囊執手中立。語言）待至僧中、召命當來。

△白召入眾

教授師還來眾中、禮僧已。至打靜處、打靜二下、合掌立白言。

大德僧聽乃至白如是。（打靜二下。）

（白已、至門限內、舉手呼言）某甲來。（來已、為捉衣鉢、令禮僧足已。至羯磨師前、互跪合掌乞戒。）

△乞戒

教授師至羯磨師前、互跪合掌、將衣鉢付羯磨師。立起。為受者正衣服、安慰其心。語云。

此戒法、唯佛出世、樹立此法。祕故、勝故、不令俗人聞之。故六道之中、唯人得受、猶含遮難不得具受。汝今既無、甚是淨器。當深心乞戒、須臾之間入三寶數。若輕浮心、戒不可得。

（又語言）計乞戒法乃至拔濟我。（三乞已。教授師復坐。教授受差所任事已畢。）

△戒師和問

羯磨師乃從座起、禮僧已。至打靜處、打靜二下、互跪合掌白言。

大德僧聽乃至白如是。（打靜二下。）

△正問

羯磨師即著本座、受者往座前互跪合掌。羯磨師打靜二下、把拂。應言。

此安陀會乃至汝今有如是病無耶。（並如上一一具答。打靜一下。）

（又云）六道眾生乃至諦受。（打靜二下。）

鈔中廣說受前開導之語。應事前預習、故今不錄。

△正授戒體

羯磨師即從座起、禮僧已、至打靜處。受者禮僧已、互跪合掌。羯磨師打靜二下、互跪合掌、應先告僧言。

大眾慈悲、布施其戒。同心共秉、願勿異緣令他不得。（應四顧望之、不令有非別之相。又告僧言）眾僧聽作羯磨。

（又打靜二下言）大德僧聽乃至白如是。（打靜一下。）

（又應語受者言）已作白已、僧皆隨喜。今作羯磨、動彼戒法。莫令心沈舉、當用心承仰。（又白僧言）當聽羯磨。

（打靜一下言）大德僧聽乃至誰不忍者說。（打靜一下。）

（又應語受者言）已作初羯磨、僧皆默可。今十方法界善法、並皆動轉。當起欣心、勿縱怠意。

（打靜一下言）大德僧聽乃至誰不忍者說。（打靜一下。）

（又應語受者言）已作二羯磨法、僧並和合。今十方法界善法、並舉集空中。至第三羯磨竟時、當法界功德入汝身心。餘一羯磨在。汝當發身總虛空界、心緣救攝三有眾生、並欲護持三世佛法。（又白僧言）願僧同時慈濟前生、同共合掌佐助、舉此羯磨。

（打靜一下言）大德僧聽乃至誰不忍者說。（打靜一下。）

（次又打靜一下言）僧已忍乃至如是持。（打靜二下。羯磨師還著本座。受戒者立起。）

此時應須量影、為記受戒時日、如律所明。今從略。

△說隨相及四依

次受戒者至羯磨師前、互跪合掌。師打靜二下。把拂、應言。

依鈔應先說勸持之文。今略。

善男子聽乃至能持。（此說隨相四重戒。）

（打靜一下。復言）善男子聽乃至得受。（此說四依法。）

（打靜一下。復言）汝已受戒已乃至阿闍梨。（打靜二下。羯磨師立起復位。）

△自慶禮辭

受者至佛前、禮佛已。互跪、說自慶偈云。

遇哉值佛者 何人誰不喜 福願與時會 我今獲法利

次禮眾僧。復禮和尚二闍梨及七證師。在前而去。大眾退散。

丁丑二月居晉水南阤初稿

四月居青島湛山寺第一次修正　　弘一