四分律刪繁補闕行事鈔 2.91

2.91

三明有盜心。然此一門，實德之人未免。但世盜由心結，不望境之是非。故《僧祇》：寺主好心互用三寶物，是盜波羅夷，謂愚癡犯也。《四分》亦云：我說此人愚癡波羅夷。理既難知，故具抄示。《十誦》六種盜心：謂苦切取，輕慢取，以他名字取，觝突取（假借不還），受寄取，出息取；除出息一種，餘並結重。《摩得伽》三種劫心：強奪取，耎語取，施已還取也（《善生》中亦同偷罪）。《五分》有四：一以諂心，曲心，瞋心，恐怖心而取他物，即是盜心。《四分》十種賊心：一黑闇心。謂癡心愚教，生可學迷，隨作結重；《僧祇》寺主即是其事。二邪心者。謂貪心規利，邪命說法，以財自壅。三曲戾心者，即瞋心也。與少嫌恨，假瞋得財；或虛示威怒，意存財利，得物犯重。四恐怯心。或以迫喝，或說法怖取，或自懷疑怖，而取財也。五常有盜他物心，恒懷規奪也。六者決定取。內心籌慮，方便已成，因必克果，動物成犯。七寄物取。或全觝突，或以少還他。八恐怯取。謂示身口相，畏敬故與物也。九見便取。伺求他慢，因利求利也。十倚託取。或倚名聞威德，或以名字方便也；或依親友強力者，謂假他威勢而取也；或以言辭辯說者，託於論端，浮華引接，令前異望，而取財利。言誑惑而取者，非法言法，法言非法；但規前利，幻惑群情。以此諸文，證知心業，其相略顯，足得垣牆，防擬妄境。

The third [condition] clarifies having the intention to steal (adattādāna-citta). Yet in this single category, even people of actual virtue are not exempt. Rather, worldly theft is constituted by mental intent, without regard to whether the object itself is right or wrong. Thus, the *Mahāsāṃghika-vinaya* states: 'If a monastery prior with good intentions mutually interchanges the property of the Three Jewels, it is a pārājika of theft; this is called an offense committed through ignorance.' The *Dharmaguptaka-vinaya* also states: 'I declare that this person commits an ignorant pārājika.' Because the underlying principle is difficult to understand, it is excerpted and shown here in full. The *Daśādhyāya-vinaya* lists six kinds of intention to steal: taking by severe coercion, taking with contempt, taking under another's name, taking by obstinately denying [a debt] (borrowing and not returning), taking what was deposited in custody, and taking with interest; with the exception of the single type of taking with interest, all the rest constitute a grave offense. The *Vinayamātṛkā* lists three kinds of robbery intent: taking by force, taking by sweet words, and taking back what has already been given (in the *Upāsakaśīla-sūtra*, it is likewise treated as the offense of theft). The *Pañcavargika-vinaya* has four: taking another's property with a flattering mind, a crooked mind, an angry mind, or a fearful mind constitutes an intention to steal. The *Dharmaguptaka-vinaya* lists ten kinds of thievish mind: First, a darkened mind. This refers to an ignorant mind that is foolish regarding the teachings, producing confusion regarding what should be learned, which constitutes a grave offense according to the act; the monastery prior in the *Mahāsāṃghika-vinaya* is just such a case. Second, an improper mind. This refers to a greedy mind scheming for gain, expounding the Dharma through wrong livelihood (mithyājīva), and barricading oneself with wealth. Third, a perverse and contrary mind, which is an angry mind. Resenting [being given] little, one uses pretended anger to obtain wealth; or falsely displaying anger while inwardly intending wealth and gain, obtaining the property constitutes a grave offense. Fourth, a terrified and intimidated mind: taking wealth either by intimidation, or by terrifying someone through preaching the Dharma, or while harboring doubt and fear oneself. Fifth, constantly having the intention to steal another's property, perpetually harboring schemes of extortion. Sixth, taking with a determined mind: deliberating inwardly, when the expedient means are already accomplished, the cause must inevitably achieve its result, and moving the object constitutes an offense. Seventh, taking entrusted property: either entirely denying [the deposit] or returning less to the other. Eighth, taking by intimidating [others]: displaying physical and verbal signs so that they give the object out of fear and respect. Ninth, taking upon seeing an opportunity: spying out another's heedlessness and seeking advantage based on advantage. Tenth, taking by relying on influence: either relying on reputation, authority, and virtue, or using the expedient means of [another's] name; or relying on powerful relatives and friends, which means taking by borrowing another's authority and might; or through eloquent speech, relying on points of debate, using superficial flourishes to win others over so that the other party forms different expectations, thereby obtaining wealth and gain. As for taking by deceitful delusion: calling what is non-Dharma Dharma, and Dharma non-Dharma; solely scheming for immediate advantage and magically misleading the masses. From these various passages, one can verify mental karma. Its characteristics are briefly revealed, which is sufficient to form a rampart to guard against false conditions.