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沙彌律儀要略增註

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Text ID
KR6k0232
Date
1655–1686
Dynasty
清

Shāmí lǜyí yàolüè zēngzhù 沙彌律儀要略增註

An Augmented Annotation of the Essential Outline of the Vinaya Code for Novices by 袾宏 (Zhūhóng, 輯); 弘贊 (Hóngzàn, 註)

About the work

A two-fascicle early-Qīng running commentary by Zàishēn Hóngzàn (弘贊, 1612–1686) of Dǐnghúshān on Yúnqī Zhūhóng’s 雲棲祩宏 (袾宏, 1535–1615) Shāmí lǜyí yàolüè 沙彌律儀要略 — the late-Míng standard novice-monk handbook compiled by Zhūhóng from the Shāmí shíjiè jīng 沙彌十戒經 and other canonical sources. The internal title-line: Púsàjiè dìzǐ Yúnqīsì shāmén Zhūhóng jí / Pútíxīn bǐqiū Dǐnghúshān shāmén Hóngzàn zhù 菩薩戒弟子雲棲寺沙門　袾宏　輯／菩提心比丘鼎湖山沙門　弘贊　註.

A subsidiary appendix (Jùjiè biànméng 具戒便蒙) lists the 250 bhikṣu-precepts in standard prātimokṣa order — the four pārājika, thirteen saṅghāvaśeṣa, two aniyata, thirty naissargika-pāyantika, ninety pāyantika, four pratideśanīya, one hundred śaikṣa-rules, and seven dispute-settling rules — for ready reference.

Prefaces

The opening doctrinal note distinguishes the three categories of novice:

  1. Qūwū shāmí 驅烏沙彌 (“crowd-riving novice”): aged 7–13, too young for serious monastic duty; assigned to drive away crows from the granary, kitchen and meditation hall, thereby earning small merit while not being a passive consumer of the offerings.
  2. Yìngfǎ shāmí 應法沙彌 (“dharma-corresponding novice”): aged 14–19, “in years exactly fitting the two practices” — capable of (a) attending to the master in labour and service, and (b) practising sitting-and-recitation.
  3. Míngzì shāmí 名字沙彌 (“novice in name only”): aged 20–70 — i.e. those of the canonical age for full bhikṣu-ordination who through dull faculties or late entry to the monastic life cannot yet uphold all the precepts.

Structural Division

The commentary follows the parent text’s structure:

  • Upper fascicle: the jièxiāng 戒相 sections (the ten precepts, treated xíngshì by xíngshì) — Hóngzàn’s zēngzhù expanding each rubric with full canonical citations, definitions of intermediate terms (e.g. the four motivations xìng 性, jièzhē 戒遮 etc., the differentia of full-and-attempted offences), and modal-historical notes from Sòng Língzhī and Míng Yúnqī commentary.
  • Lower fascicle: the wēiyí 威儀 (deportment) sections — the daily monastic-conduct rubrics (entering and leaving the hall, addressing the master, taking the seat, the alms-walk and table protocol), augmented similarly.

Abstract

The Zēngzhù is the principal Cáodòng / Dǐnghúshān contribution to the Qīng commentarial revival of Yúnqī Zhūhóng’s novice-handbook tradition, parallel to (but produced earlier than and independently of) Shūyù’s Shāmí lǜyí yàolüè shùyì (KR6k0228) from the Bǎohuáshān–Zhāoqìng tradition. Composition is bracketed by Hóngzàn’s mature scholarship at Dǐnghú (mid-1650s onward) and his death in 1686; notBefore–notAfter are set 1655–1686.

Translations and research

No substantial Western-language secondary literature located. Hóngzàn’s life and corpus are surveyed in Chün-fang Yü, The Renewal of Buddhism in China (1981) — though the focus there is on Yúnqī Zhūhóng — and in Jiang Wu, Enlightenment in Dispute (2008), for the broader 17th-century context.

Other points of interest

  • The threefold age-classification of the novice (qūwū / yìngfǎ / míngzì) is the most concise statement in the Qīng of a doctrinal point already canonical from the Sìfēnlǜ; it is here that it became de rigueur in subsequent Chinese Buddhist novitiate manuals.

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