四分律刪繁補闕行事鈔 2.95

2.95

然盜戒相隱，極難分了；若廣張體貌，徒盈卷軸；至於披撿，取悟必繁；故略列犯緣，粗知梗概，意存省事知足。憂心念道者，緣境既局，少應清潔；若多眾務，而欲高升者，必羅盜網，終無有出。何者？由心懷勝劣，倒想未傾；初果無學，方可營事。有心懷道者，細讀附事，深思乃知。故《善見》云：戒律宜從急護；此第二重戒，事相難解，不得不曲碎解釋；其義理分別，汝當善思。論文如此，以準上列。猶恐不肖者謂繁，余心寔未言盡；約略如前，故且削也。

However, the characteristics of the precept on theft are subtle and exceedingly difficult to distinguish clearly. If one were to extensively display its forms and features, it would fill volumes to no purpose; when consulting and verifying them, gaining comprehension would inevitably be cumbersome. Therefore, the conditions of transgression are briefly listed so that the general outline may be roughly known, with the aim of reducing complications and knowing contentment. For those whose minds are anxious and mindful of the Way, because their objective conditions are confined, they should generally remain pure. If one has many communal affairs yet desires to rise high, one will inevitably be caught in the net of theft, with never an escape. Why is this? It is because the mind harbors superiority and inferiority, and inverted thoughts have not yet been overturned; only those at the initial fruit (srotāpanna) or the stage of no-more-learning (aśaikha) may manage affairs. Those whose minds harbor the Way will know this only by carefully reading and applying it to affairs, and contemplating it deeply. Thus the *Samantapāsādikā* says: 'In the Vinaya precepts, one should adhere to strict protection; this second grave precept has matters that are difficult to understand, so one cannot but explain them in fine detail; as for distinguishing its principles, you should contemplate them well.' The treatise text being such, one should use it to regulate the above listings. Still fearing that the unworthy might call it cumbersome, my heart has in truth not spoken exhaustively; having summarized it as above, I therefore cut it short for now.