第一節 三寶物
Section 1: Three Jewels
問：掌理三寶物，應須如何人耶？
Question: What kind of person should be responsible for managing the Three Jewels?
答：南山《行事鈔》引《寶梁大集》等經云：「僧物難掌，佛法無主。我聽二種人掌三寶物：一、阿羅漢，二、須陀洹。所以爾者，諸餘比丘戒不具足，心不平等，不令是人為知事也。更復二種：一、能淨持戒識知業報，二、畏後世罪有諸慚愧及以悔心。如是二人，自無瘡疣，護他人意，此事甚難等。」《鈔》又云：「若不精識律藏，善通用與者，並師心處分，多成盜損。」
Answer: Master Nanshan's *Guide to the Four-Part Vinaya* quotes the *Treasure Collection Sutra* and the *Great Assembly Sutra*, which state: "Monastic belongings are difficult to manage, and Buddhist property has no owner. I permit two kinds of people to oversee the Three Treasures’ assets: first, Arhats; second, Stream-enterers. Why is this? Other monks lack full precepts and have unequal minds; such people should not be made stewards. There are two more types: first, those who can purely uphold the precepts and understand causes and effects; second, those who fear future karmic consequences, possess a sense of shame and remorse. Both of these individuals are free from personal blemishes and consider others' feelings—this is an exceedingly difficult matter." The *Guide* further says: "If one is not thoroughly versed in the Vinaya collection and skillful in proper allocation, but instead makes decisions based solely on personal opinion, this often leads to acts of stealing and loss."
問：盜佛物者，依何結罪耶？
Question: How should those who steal items belonging to the Buddha be classified in terms of offense?
答：望守護主邊，結重罪；無守護主者，望斷施主福邊，結重罪。
Answer: If one hopes to protect their benefactor, this constitutes a heavy offense. If there is no benefactor involved, but one hopes to cut off the donor's merits, this also constitutes a heavy offense.
問：盜法物者，依何結罪耶？
Question: For one who steals Dharma objects, according to what principle is the offense determined?
答：與盜佛物同。望守護主邊，或望斷施主福邊，結重罪也。
Answer: The same applies as with stealing items belonging to the Buddha. Whether viewed from the perspective of the guardian, or from the angle of cutting off the benefactor's merit, it constitutes a grave offense.
問：舊經殘破，應焚化耶？
問：舊經殘破，應焚化耶？
答：若經書毀損嚴重，無法閱讀或修復，可以恭敬焚化，以淨火還歸法界。焚化時應懷慚愧與感恩之心，不可輕慢。此舉意在護持經典莊嚴，而非毀滅法寶。妥善處理後，可將灰燼置於淨處，或隨流水，或埋於清淨之地。法終不滅，心誠則靈。
答：若焚化者得重罪，如燒父母。不知有罪者，犯輕。南山《戒疏》云：「有人無識，燒毀破經。『我今火淨』，謂言得福，此妄思度。半偈捨身，著在明典；兩字除惑，亦列正經。何得焚除？失事在福也。」靈芝《資持記》云：「古云：『如燒故經，安於淨處，先說是法因緣生偈已，焚之。』此乃傳謬，知出何文？引誤後生，陷於重逆。必有損像蠹經，淨處藏之可矣。」
**Answer:** If someone burns scriptures intentionally, they commit a grave offense, just as if they had burned their own parents. If they did so unknowingly, the offense is lighter.
Master Nanshan's *Commentary on the Precepts* says: "Some people, lacking understanding, burn and destroy damaged scriptures, thinking, 'I am purifying them with fire,' and believe they are earning merit. This is a misguided fantasy. The scriptures themselves record how the Buddha gave up his very body for just half a verse of Dharma, and how even two words of wisdom can dispel delusion—these are clearly taught in the sacred texts. How then could anyone burn them? Such an act destroys the very source of merit."
Master Lingzhi's *Notes on the Practice* says: "There is an old saying: 'When burning old scriptures, place them in a clean spot, first recite the verse on the dependent origination of all phenomena, and then burn them.' This is a fabricated tradition—where is it found in any text? It misleads later generations and leads them into grave wrongdoing. If scriptures are damaged or eaten by insects, the proper approach is simply to store them in a clean place."
問：借他人經而不還者，應犯何罪耶？
答：若因未還令主生疑者，中罪；若心決絕不還者，重罪。
問：盜僧物者，依何結罪耶？
答：若有守護主，餘人盜者，望守護主邊結重；若主掌之人自盜者，亦犯重；若無守護主，餘人盜僧物者，亦犯重。
問：盜僧物者與盜佛物法物同結重罪，然亦有所異耶？
答：南山《行事鈔》云：「盜通三寶，僧物最重。隨損一毫，則望十方凡聖一一結罪。」又《方等經》云：「五逆四重，我亦能救。盜僧物者，我所不救。」(靈芝釋云：「我不救者，以佛威神不可加故，非捨棄也。」)
問：於三寶物，若互用者，應有罪耶？
答：律中互用有種種，結罪亦有輕重，今略舉一二。如寺主互用三寶物，彼以好心，非入己故，謂言不犯，但依律應結重罪。若當分互用者，如本造釋迦改作彌陀，本作般若改作涅槃，本作僧房改充車乘，應結小罪。
問：白衣入寺，應與食耶？
答：若悠悠俗人見僧過者，應與食物；若在家二眾及識達俗士有入寺者，須說福食難消，非為慳吝。