菩薩戒義疏 2.5

2.5

Second is the precept against stealing, which means taking what is not given. Taking what is not given openly is called robbery; taking what is not given covertly is called theft. Stealing another's circumstantial reward incurs an offense. This precept is committed equally by all seven assemblies. Between them and the five assemblies of śrāvakas there are similarities and differences: the similarity is that neither should steal. The differences are three: First, differences in allowance and prohibition: such as seeing the right occasion and being permitted or not permitted to take, and so forth. Or again, it means that stealing upon seeing the occasion, because there is no intention to steal, allows the mahāsattva to perform all kinds of operations for the sake of beings. A śrāvaka seeking self-deliverance must adhere to the rules, whereas a mahāsattva does not fear offenses: as long as it brings benefit to the other person, he immediately does it. For a śrāvaka, stealing the Buddha's property after the Buddha's parinirvāṇa is minor, whereas for a bodhisattva it is always major. Furthermore, when one ought originally to give one's external life to others, to turn around and take from them—how could that be the mind of a mahāsattva? Within the narration of the matter there are three parts, each of the three having three: under what one should not do there are three, judged according to the eleven phrases: the first six, the next four, and the last one. Under what one should do there are also three as in the text, the phrases being identical to the preceding precept on killing. The three under what one should not do are as before. From “the karma of stealing” downward is the second part: explaining specifically the characteristics of the constitution of karma, having four phrases identical to the preceding. Moving one's hand to take another's property and removing it from its original place constitutes the karma of stealing. Karma has the meaning of purposeful action; “valuable property” means five coins. The Vinaya states that a large copper coin corresponds to sixteen small coins; among coins there are dear and cheap, and the determination is made according to the place where the theft occurred. For the bodhisattva, the gravity exceeds that of the śrāvaka: two coins and above immediately constitute a major offense. Although some advance this explanation, we do not fully adopt it now; taking five coins as the determination constitutes a major offense. Removal from the place definitely fixes the karma of stealing at this moment. “Yet a bodhisattva” is the second stage, clarifying what one should do. It is broadly similar to the preceding with minor differences: the preceding clarified that one should emulate the constantly abiding Buddha in practicing loving-kindness and compassion; here it speaks of filial obedience in practicing loving-kindness and compassion. A bodhisattva should emulate such matters; hence it says “should.” What one “should not do” means that one should not commit stealing, killing living beings, and the like; these are the two gates of admonition and encouragement. Admonition enjoins one not to kill or steal; encouragement urges one to practice wholesome dharmas, loving-kindness, compassion, and filial obedience, and to emulate the practices of the constantly abiding Buddha, all of which are wholesome dharmas that constitute filial obedience. As for “Buddha-nature,” all sentient beings possess the nature of the future fruit; nature simply has the meaning of being unalterable. “Yet, on the contrary” is the third part, concluding what one should not do. The explanation of the property of the Three Jewels is as stated in the Vinaya.