大方廣佛華嚴經疏 35.9

35.9

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.