大方廣佛華嚴經疏 35.9

35.9

第二離盜，亦初句總。非理損財、不與而取，故名為盜。別中亦三：一因離、二「於他」下對治離、三「若物」下果行離。因中，止謂少欲、足謂知足，自之所有尚生止足，故無盜因。然止足有二義：一內心止足，即離起因。若廉貞之士，渴死不飲盜泉。二此地具無盡財，故離受畜因。然殺中殺具畜則為因，婬盜妻財以不足為因。二對治離中，由發起慈心，恕己為喻，則於自資財尚捨而安彼，豈侵損他？然他有二：一他人、二他世，不盜則不損當來資生。三果行離中亦有麁細，不取草葉為細、餘資生為麁。而文通為五緣：一者身，謂若物屬他，此揀於自，是他物體故名為身。二事，經闕此句，論經云他所用事。三想，謂起他物想。四行，謂翻終不盜心。五體，謂舉離本處。「乃至」下是以細況麁。殺婬於他正報成業，故以身心而分麁細；盜戒雖通依正，但約損財，故唯就外物以論麁細。又殺有多類，唯人成重，故就麁中方說具緣；盜易成犯，故總明具緣，若麁若細皆成盜體。

Second, abstaining from theft also has a general initial phrase. Damaging property against reason and taking what is not given is termed theft. Under the particulars, there are likewise three aspects: first, abandoning the cause; second, under "toward others," abandoning through the antidote; and third, under "if an object," abandoning in fruition and act. In the cause, "stopping" means few desires, and "sufficient" means being content with what one has; feeling stopping and contentment toward what is one's own, there is no cause for theft. Yet stopping and contentment have two senses: first, inner stopping and contentment, which abandons the arising cause. Like an honorable person of integrity, even dying of thirst, they will not drink from the Stealing Spring. Second, on this stage one possesses inexhaustible wealth, and thus abandons the cause of receiving and accumulating. In killing, accumulating instruments of slaughter constitutes the cause; in sexual misconduct and theft, taking wives and property to be insufficient constitutes the cause. Second, in abandoning through the antidote, by giving rise to a mind of compassion and using oneself as an analogy, one will give up one's own resources to settle others—how could one ever violate and damage others? Yet "others" has two senses: first, other persons; second, other lifetimes; by not stealing, one does not damage future means of living. Third, in abandoning in fruition and act, there are also coarse and subtle: not taking grass and leaves is subtle; other means of living are coarse. Moreover, the text generally comprises five conditions: first, body—meaning if the object belongs to another; this excludes oneself, and being the substance of another's object, it is called the body. Second, matter—the sūtra lacks this phrase, while the Śāstra Sūtra says the matter used by another. Third, conception—meaning giving rise to the conception of another's object. Fourth, action—meaning going against the mind of never stealing. Fifth, substance—meaning lifting it away from its original place. From "even down to" onward, the subtle is used to illustrate the coarse. Killing and sexual misconduct form karma in relation to another's principal retribution, and thus coarse and subtle are distinguished by body and mind; though the precept against stealing applies to both dependent and principal [retributions], it is only framed in terms of damaging property, so coarse and subtle are discussed solely with respect to external objects. Furthermore, killing has many categories, and only [killing] humans constitutes a grave offense, so the complete conditions are spoken of only within the coarse; theft is easily committed, so the complete conditions are explained generally—whether coarse or subtle, both constitute the substance of theft.