Shāmí lǜyí yàolüè shùyì 沙彌律儀要略述義
An Exposition of the Meaning of the Essential Outline of the Vinaya Code for Novices by 書玉 (Shūyù, 科釋)
About the work
A two-fascicle late-Qīng running commentary on Yúnqī Zhūhóng’s 雲棲祩宏 (袾宏) Shāmí lǜyí yàolüè 沙彌律儀要略 (the late-Míng standard novice-monk manual; not in the Kanripo, but the cardinal pedagogical text of the Bǎohuáshān–Zhāoqìng tradition), by Yíjié Shūyù (書玉, 1645–1722) of Zhāoqìngsì in Hángzhōu.
Prefaces
(A) Xù 敘, signed Kāngxī wùzǐ nián guìyuè jídàn Pílíng Fóān Yù dàozhě tí yú Xīhú Zhāoqìng zhī Fǎrǔtáng 康熈戊子年桂月吉且毗陵佛菴玉道者題於西湖昭慶之法乳堂 — i.e. 1708 (Kāngxī 47), guìyuè (8th lunar month, fragrant-osmanthus month), at the Fǎrǔtáng (“Hall of the Dharma-Milk”) of Zhāoqìngsì on West Lake, by Pílíng Fóān Yù dàozhě — i.e. Shūyù himself signing under his sobriquet Fóān 佛菴 (“Buddha-Hermitage”; Pílíng 毗陵 = his native place Wǔjìn 武進).
The preface frames the relation between Zhūhóng’s parent text and Shūyù’s shùyì: “The Shāmí lǜyí is the canon for clarifying event (shì 事), the Yàolüè of Yúnqī is the book for revealing principle (lǐ 理). ‘Event’ is precept-form and dignity; ‘principle’ is the unconditioned heart of the precepts. Without principle, event is un-illuminated; without event, principle is unrevealed; event-principle one-suchness, the precept-heart is illumined.”
Structural Division
The fánlì (editorial conventions) lays out the layout: (i) the jièxiāng 戒相 (precept-form) and wēiyí 威儀 (dignity-rules) of the parent text are written dǐnggé 頂格 (flush left); (ii) the jiě 解 (gloss) is indented one character; (iii) the kēshì 科釋 (subsection breakdown) indented two; (iv) Shūyù’s shùyì 述義 in small double-line print. The work covers (a) the ten-precept section (matching the canonical daśaśīla) — non-killing, non-stealing, sexual abstinence, no false speech, no intoxicants, no garlands/perfume/dance/music, no high beds, no afternoon eating, no handling silver, plus the bājìngjiè 八敬戒 superstructure; and (b) the èrshísì mén wēiyí 二十四門威儀 — the twenty-four sections of monastic deportment that the Yàolüè takes from the Sìfēnlǜ and Confucian xiǎoxué 小學-style ritual codes.
Abstract
The Shùyì is the principal late-Qīng pedagogical commentary on Zhūhóng’s Shāmí lǜyí yàolüè; the parent text was, in Shūyù’s words, “the book that *brought back the zhǐ 止 (restrictive) discipline” in late-Míng China and Dútǐ’s choice of “must-read” for ordinands at Bǎohuáshān. Shūyù’s project is to supply the canonical-historical apparatus that will let a novice see why each rule sits where it does — citing the Sìfēnlǜ, the Bǎizhàng qīngguī 百丈清規, the Xíngshì chāo, and where helpful classical-Confucian Lǐjì parallels. Composition is bracketed by Shūyù’s earlier Xiāngrǔ jì (1698, KR6k0227) and the 1708 preface to this work; notBefore–notAfter are accordingly 1700–1708.
Translations and research
No substantial secondary literature located.
Other points of interest
- The Fánlì (editorial conventions) section gives an exceptionally clear statement of late-Qīng kēshì (sub-section-and-gloss) layout conventions for printed Buddhist commentaries.
Links
- CBETA online: https://cbetaonline.dila.edu.tw/X1119
- 書玉 DILA
- Kanseki DB