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沙彌十戒威儀錄要

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Text ID
KR6k0242
Date
1620–1655
Dynasty
明

Shāmí shíjiè wēiyí lùyào 沙彌十戒威儀錄要

A Recorded Outline of the Ten Novice-Precepts and Their Deportment Code by 智旭 (Zhìxù, 重輯)

About the work

A single-fascicle late-Míng novice-precept manual by Ǒuyì Zhìxù (智旭, 1599–1655), explicitly described as a chóngjí 重輯 (“recompilation”) drawn directly from canonical vinaya sources. Author signature: Gǔwú Ǒuyì shāmén Zhìxù yī lǜ chóng jí 古吳蕅益沙門　智旭　依律重輯 (“Zhìxù, monk of Old Wú at Ǒuyì [Hermitage] recompiled this from the vinaya”).

Opening doctrinal frame

The opening establishes the work’s fivefold doctrinal classification of the shāmí in the four Tiāntái teachings (sìjiào 四教), an unusual move not found in either Zhūhóng’s Yàolüè or Hóngzàn’s commentaries:

  • Xīcí 息慈 (cessation-of-evil-and-cultivation-of-compassion): in the Treasury Teaching (zàngjiào 藏教), the novice ceases jiànsī 見思 evils (the standard four-noble-truths obstructions) and cultivates shēngyuán cí 生緣慈 (compassion conditioned by sentient beings); in the Common Teaching (tōngjiào), he ceases jiànsī and cultivates fǎyuán cí (compassion conditioned by dharmas); in the Distinct Teaching (biéjiào), he ceases the three obstructions sequentially; in the Round Teaching (yuánjiào), single-mindedly and roundly ceases-and-cultivates.
  • Qíncè 勤䇿 (diligentexhortation): in zàng and tōng, leaves the fēnduàn segmented life-and-death; in bié and yuán, leaves biànyì transformed life-and-death.
  • Qiújì 求寂 (seekeroftranquillity): in zàng-tōng, seeks one-sided-truth nirvāṇa; in bié-yuán, seeks the great-Mahāparinirvāṇa.

This is a clean Tiāntái-Vinaya synthesis.

Structural Division

The fascicle then walks through the ten precepts with full vinaya citation and the twenty-four sections of wēiyí (deportment) in the same form as Zhūhóng’s Yàolüè — but with Zhìxù’s distinctive scholastic apparatus (Tiāntái sìjiào subclassification at the head; canonical Sìfēnlǜ and Móhēsēngqí lǜ citations).

Abstract

The Shāmí shíjiè wēiyí lùyào is the principal late-Míng Tiāntái-school recension of the Shāmí lǜyí genre. Where Zhūhóng’s parent text Shāmí lǜyí yàolüè dominated the Bǎohuáshān–Zhāoqìng tradition (commented in KR6k0228), and Hóngzàn’s Zēngzhù dominated the Dǐnghú line (commented in KR6k0232), Zhìxù’s Lùyào anchored the Tiāntái-Língfēng line — completing the three-way distribution of post-Yúnqī novice manuals in the Míng-Qīng. Composition is bracketed by Zhìxù’s mature commentary period (from the early 1620s, when he settled at Língfēngshān 靈峰山) and his death in 1655; notBefore–notAfter are 1620–1655.

Translations and research

No substantial Western-language secondary literature located.

Other points of interest

  • The doctrinal application of the Tiāntái sìjiào (four teachings) to the novice’s shíjiè is one of the most distinctive Zhìxùisms in his Vinaya corpus — characteristic of his careerlong programme of integrating Tiāntái doctrine into every domain of Buddhist learning.

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