---
title: "南山律在家備覽略編 · 第三目　僧物"
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/cmgn0mjjs2ybxl404us4ww4qy"
---

### 第三目　僧物

> Chapter 3: Sangha Property

僧物有四。一常住常住物、亦名四方僧物。二十方常住物、亦名現前常住物。三現前現前物、亦名當分現前物。四十方現前物。

> There are four kinds of monastic property: first, permanent property of the resident community, also called the property of the Sangha of the four directions; second, permanent property of the ten directions, also called present permanent property; third, property belonging to those presently present, also called property presently present by assignment; fourth, property of those presently present from the ten directions.

▲戒疏云『就僧物中則有四別。』

> In the Precepts Commentary: "Within the property belonging to the Sangha, there are four distinct categories."

行宗釋云『僧物中。前二屬處永定、通名常住。但前無分義、後是可分、故加常住十方以簡之。　後二俱是即施、通名現前但前局當處、後通內外、故加現前十方以別之。』

> In the explanation by Xingzong: Among sangha property, the first two categories belong to a fixed location permanently, and are generally called "permanent." However, the first has no concept of being divided, while the latter can be divided; therefore "permanent" and "ten directions" are added to distinguish them. The latter two are both immediate offerings, generally called "present"; but the former is limited to the current location, while the latter extends to both inside and outside; therefore "present" and "ten directions" are added to differentiate them.

△戒疏續云『一常住常住物。如堂宇田園人畜米麪。　屬處已定、不可分割。必欲惠給餘寺、羯磨和與、若直送者是名盜損。　或有主掌自盜、不望十方不滿、隨取計五便與極重。』

> The Continued Precepts Commentary says: "First, permanently dedicated communal property—such as halls, land and gardens, people, animals, rice, and flour. Once it has been assigned to a place, it cannot be divided. If you wish to give it to another monastery, it must be formally transferred through the monastic procedure of consensus; giving it directly is called theft and damage. Or if a steward steals from it himself, the offense is not counted as falling short toward the ten directions—instead, whatever he takes, once it reaches the value of five, immediately constitutes a most grave offense."

行宗釋云『初出物體。屬下示名義。　或下明結犯。餘盜望主此義易知、故文但出主自盜耳。』

資持云『主自盜者即知事輒用互用等。或無主掌、餘人亦同。』見事鈔記卷十七

△戒疏續云『二十方常住物。如飯餅等現熟之食。　本擬十方聞聲同飯。　有盜此食、望護結重。望僧結輕、以僧分業無滿五故。』

行宗釋云『初列物體。　本下示別名。通名同上、故不重出。　有下明犯相有二。望主重者謂餘人盜望僧輕者即犯中罪、或主客同盜、或主自盜。』

資持云『有疑醬豉為熟物、判在十方者。今以意分、不問生熟。但使未入當日供僧限者並歸前攝、如貯畜鹽醬、是常住常住。取入日用、即十方常住。』

資持云『問、常住常住亦無滿五、何以重耶。答、分不分異、重輕致別。』已上皆見事鈔記卷十七

△戒疏續云『問。聲鐘告集、是僧皆飯。未知他寺奴畜得否。　答。不合也。　僧具六和、隨處皆是。人畜別屬、義非通使、使既是局、食亦如之。』

行宗釋云『問中。意謂他寺奴畜、彼此通僧、應得食故。　答中、初句判定。　僧下釋所以、初示僧通之義。人下明奴畜不通。鈔云。行至外寺、私有人畜、用僧物犯重。以施主擬供當處僧、不供別類非福田故。僧家人畜、犯下罪。今多私務、將帶人僕、食彼僧食。明文犯重。誡之。』

資持云『僧家人畜結輕者、又須所營同是僧事。雖云僧僕、私幹亦重。』見事鈔記卷十七

△戒疏續云『三現前現前物。如今諸俗以供養僧、無問衣藥房具、並同現前僧也。』

△戒疏續云『四十方現前物。如僧得施及五眾亡物。』已上皆見戒疏記卷六

▲事鈔云『然盜通三寶、僧物最重。　隨損一毫、則望十方凡聖一一結罪。　故諸部五分中。多有人施佛物者。佛並答言、可以施僧、我在僧數、施僧得大果報。』

資持釋云『上二句推過重。　隨下示重相。十方凡聖總收五眾三乘因果也。一一結者非謂多罪、但一上罪總望多境故云一一耳。　故下引文示。四分、瓶沙施佛園、末利夫人施佛衣、佛答同此。』

△事鈔續云『又方等經云。五逆四重我亦能救、盜僧物者我所不救。　餘如日藏分僧護傳等經廣陳。』

資持釋云『初引經文。特舉逆重以彰極惡。我不救者以佛威神不可加故、非捨棄也。　餘下指略。』已上皆見事鈔記卷十七