四分律刪繁補闕行事鈔 2.91

2.91

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.