金光明經文句 1.27

1.27

復次不與取名事盜，與取名事不盜。法門解者，如佛言曰：「他物莫取，名法門不盜。菩提無與者而取菩提，是名法門盜。」不盜之戒種種不同，若持戒作業求可意果，可意果者無常速朽悉是他物，臭如糞果、害如毒食，有智之人所不應求，設使得之心不甘樂，云何殷勤飲苦食毒而自毀傷？貧窮四姓即此三界洄澓困苦，豈過有流？三障障佛，第一義天之所捨離，是名為盜，非不盜也。又二乘之人以四諦智觀身受心法，厭惡生死欣求涅槃，涅槃心起，為自、為他、為共、為無因，介爾心生即取他物，即非時取。證即不待說所因，焦種不生。見苦斷集修道造盡，非求法也。謂有涅槃，成涅槃見。若有著空者，諸佛所不度，身長三百由旬而無兩翅，墮三無為坑，受若死若死等苦。《法華》云「飢餓羸瘦體生瘡癬」，豈非貧窮困苦邪？《淨名》云「不見佛、不聞法、不入眾數」，豈非第一義天遠離邪？此猶名盜，非不盜也。若別教菩薩，次第行、次第學、次第道，從淺至深捨一取一，來已更復來、去已更復去，悉是辱於來去相，亦是不與而取。取已而捨，亦是貧窮。捨已更取，數數去取，即是困苦。不即與第一義相應，即是遠離。此猶名盜，非不盜也。圓人觀諸法實相，受亦不受、不受亦不受、亦受亦不受亦不受、非受非不受亦不受。不受亦不受，不取是菩提，障諸願故。是法平等無有高下，不高故不取，不下故不捨。如是觀者，觀如來藏具足無缺，是如意珠隨意出寶、即脩羅琴任意出聲，即是大富。大富故無取，無取故即第一義，第一義故天不遠離也，是名究竟持不盜戒也。圓人復有盜法門，菩提無與者而取菩提，如海吞流不隔萬派、如地荷負擔四重擔，眾生悉度、煩惱悉斷，法門悉知、佛道悉成，此義可知不能多說。前諸戒行淺而且塞，非是通途；圓戒宏遠徑異會同，故名究竟持不盜戒也。

Furthermore, taking what is not given is termed phenomenal stealing; taking what is given is termed phenomenal non-stealing. Explained as a Dharma gateway: as the Buddha said, 'Not taking others' property is termed the Dharma gateway non-stealing. When no one gives bodhi and yet one takes bodhi, this is termed the Dharma gateway stealing.' Precepts of non-stealing are of various different kinds. If one keeps precepts and creates karma seeking desirable fruits, desirable fruits are impermanent, swiftly decaying, and are entirely 'others' property'—as foul as dung-fruit, as harmful as poisonous food. A wise person should not seek them; even if obtained, the mind takes no delight in them. Why diligently drink suffering and eat poison, injuring oneself? The poverty of the four castes is just this: the swirling hardship and anguish of the three realms—what could surpass the flow of existence? The three obstructions obstruct the Buddha, and they are abandoned by the heavens of the ultimate truth; this is called stealing, not non-stealing. Moreover, people of the two vehicles observe the body, sensations, mind, and dharmas with the wisdom of the four truths; despising birth-and-death, they joyfully seek nirvāṇa. When the mind of nirvāṇa arises, whether it is [held to arise] from self, from other, from both, or without cause, as soon as a single slight thought arises, one is taking another's property; this is taking at an improper time. Realising it without regard to the causes spoken of, the scorched seeds do not sprout. Seeing suffering, severing accumulation, cultivating the path, and reaching extinction is not seeking the Dharma. Clinging that there is nirvāṇa forms a view of nirvāṇa. If there are those who cling to emptiness, they are not saved by the Buddhas: their bodies are three hundred yojanas tall yet without both wings; they fall into the pit of the three unconditioned states, undergoing suffering equal to death or worse than death. The Lotus Sūtra says, 'Starving, emaciated, their bodies afflicted with sores and scabs'—is this not poverty and hardship? The Vimalakīrti-nirdeśa says, 'They do not see the Buddha, do not hear the Dharma, and do not enter the assembly'—is this not being estranged from the heaven of the ultimate truth? This is still called stealing, not non-stealing. As for the bodhisattvas of the distinctive teaching, theirs is sequential practice, sequential learning, and the sequential path: progressing from the shallow to the deep, relinquishing one and taking another; coming and then coming again, going and then going again. All are disgraced by the marks of coming and going; this is also taking what is not given. Relinquishing after taking is also poverty. Taking again after relinquishing, continually discarding and taking, is precisely hardship. Not being immediately attuned to the ultimate truth is precisely estrangement. This is still called stealing, not non-stealing. The person of the perfect teaching contemplates the true mark of all dharmas: taking is not taking, not taking is also not taking, both taking and not taking is not taking, and neither taking nor not taking is also not taking. Neither taking nor not taking, not grasping—this is bodhi, because it obstructs all vows. This Dharma is equal, without high or low; because it is not high, there is no taking; because it is not low, there is no relinquishing. Contemplating thus, one contemplates the tathāgatagarbha as complete and lacking nothing: it is a wish-fulfilling jewel yielding treasures at will; it is an asura lute producing music at will; this is precisely great wealth. Being greatly wealthy, there is no taking; having no taking, it is precisely the ultimate truth; being the ultimate truth, heaven does not estrange oneself. This is called ultimate observance of the precept of non-stealing. The person of the perfect teaching also has the Dharma gateway of stealing: where no one gives bodhi, one takes bodhi. Like the ocean swallowing streams without obstructing the myriad currents, like the earth bearing the four heavy burdens, all sentient beings are crossed over, all afflictions are severed, all Dharma gateways are known, and the Buddha path is completed. This meaning can be understood and need not be elaborated further. The preceding practices of the precepts were shallow and obstructed, not a universal path; the perfect precepts are magnificent and far-reaching, traversing different paths to arrive at the same destination. Therefore it is called the ultimate observance of the precept of non-stealing.