--- title: "南山律在家備覽略編 · 第一項　犯境" description: "南山律在家備覽略編由近代高僧弘一法師編撰。該書成於民國時期，是對唐代道宣律祖南山律的系統整理與精要闡釋，旨在為在家居士提供清晰可行的戒律指南。內容涵蓋皈戒、持戒、懺悔等核心議題，提煉南山律精髓，並結合時代需求予以簡明詮釋。此書被譽為漢傳佛教在家律學的權威入門典籍，對現代居士持戒修行具有重要指導意義，在佛教律學傳承中佔有承先啟後的關鍵地位。" url: "https://rushiwowen.co/en/r/cmgn0mjjr2ybgl404bes99ce0" --- ### 第一項　犯境 > Chapter 1: Entering Enemy Territory ▲事鈔云『初犯境之中。謂六塵六大、有主之物、他所吝護。非理致損、斯成犯法。　若無主物、及以己物。或為緣差、境奪、心想疑轉。　雖有盜取之心、而前非盜境、並不結犯。唯有本心方便。』 > Dharma Master Dao Xuan's "Four-Part Vinaya Commentary" says: "Regarding the initial conditions for committing an offense: the objects involved are the six sense objects, the six elements, and things that have owners—things that others cherish and guard. If one causes harm to them without justification, this constitutes an offense. However, if the object has no owner, or it is one's own property, or if circumstances intervene—such as the situation changing, the object being taken away, or the mind wavering with doubt or confusion—then even if there is an intention to steal, since the actual situation does not meet the criteria for theft, no full offense is committed. Only the initial intention and the effort made toward it remain as a lesser fault." 資持釋云『初示境。六塵六大攝盡一切、如下自釋。　若下二明闕緣又二、初別示闕相。上二句及下境奪並名闕境、非畜物替故云奪也。言緣差者互闕不定、或心息物移前事阻礙等。言想疑者即闕心也、於人物上異想有三謂非人畜生及無主也、疑亦同之。　雖下通結非犯。一往觀文、似結闕境。然據闕心、前境雖定、若望正作非畜物疑想時、心不相當、亦非盜境。故下總云唯有本心方便、驗非偏判也。』見事鈔記卷十七 > The commentary from Zichi explains: "First, it indicates the objects of the precepts. The six sense objects and the six elements encompass everything, as will be clarified below. Next, sections two through four explain the absence of conditions in two parts: first, individually demonstrating the absence of conditions. The first two phrases and the following statement about the circumstances overtaking the object both refer to the absence of the object; being replaced by a non-human or animal, or by objects, is called 'overtaking.' When speaking of the failure of conditions, it means the absence is mutual and indefinite—whether the mind pauses, the body moves, objects shift, or prior events obstruct, etc. When speaking of false thoughts or doubts, this refers to the absence of the mind; regarding human or object realms, there are three kinds of erroneous thoughts—non-human, animal, and ownerless, and doubts likewise parallel this. Although the following section broadly concludes as non-offense, a preliminary reading of the passage seems to conclude only the absence of the object. Yet according to the absence of the mind, even if the object in front is fixed, when one considers that at the moment of the act, during the erroneous thoughts or doubts about non-human, animal, or ownerless beings, the mind does not correspond with reality—that is also not the object of theft. Therefore, in the final passage, it generally states that only the mind directed toward the true intention exists, verifying that this is not a biased judgment." See Shishi Chao Ji, Scroll 17 如下自釋者。見下犯相、隨釋、有主物、別人物、明盜相文。 > The following is a self-explanatory explanation, referring to the detailed rules on the offense of theft, the accompanying commentary, the category of property with an owner, and items belonging to other individuals, as well as the passages clarifying the criteria for theft. 明闕緣中。參閱前持犯總義、闕緣不成、列名顯相文。及下犯相、列緣、別示闕緣文。 > For explanation of the condition of absence in the "clear-cut" case, refer to the earlier general discussion on the essentials of precept-keeping and violation, the section on non-fulfillment due to absence of conditions with its list of names and illustration of features, as well as the later passages on the nature of offenses, the listing of conditions, and the separate clarification of absence-of-condition cases.