天台菩薩戒疏 1.39

1.39

第二、不與取戒。非理侵奪，失命損道，莫不因茲。此之一條實德人之未免，故次制也。別具四緣：一、盜有主五錢已上之物，若盜己物不成重也。二、有主想。三、有盜心。四、舉離本處，便犯，闕緣犯輕。就文亦三：初、制令止惡；次、「而菩薩」下，制令行善，三、「而反」下舉過結犯。初文為三：初、標名列於盜事，次、列成盜業，三、「乃至」下舉輕況重。初文言自盜者，自盜人五錢已上物也。教人盜者，設不潤身，損境過深，並結重也。方便盜者，或因寄附，或因市易，以短換長，以麁易細，但有盜心，損五錢已上，並結重也。呪術取物，名為呪盜。次文盜因者，自心為因，外助為緣，施功造趣為盜法，常思盜事為務名盜業。第三、舉輕況重。鬼神為主，不擲籌從乞，劫賊之物，此心未斷。「一針一草」，五錢已下，並犯輕垢，故舉為況。次、制令行善中，佛性等者，緣佛性理，順佛教法，同體慈悲，以之為本，助成隨喜一切之人，令生五度之福、智慧之樂，故云「應生」等。三、舉過結犯，如文。

Second, the precept against taking what is not given. Usurping contrary to principle, losing one's life, and harming the Way are all caused by this. This single clause is something even people of actual virtue are not yet free from; hence it is instituted next. It specifically has four conditions: 1. stealing an object belonging to a master worth five coins or more; if one steals one's own object, it does not constitute a major [offence]; 2. the perception that it has an owner; 3. having the intention to steal; 4. moving it from its original place—then an infraction occurs; if conditions are lacking, a minor infraction is committed. In the text there are also three [parts]: first, prohibiting evil; next, from "yet a bodhisattva" below, enjoining the practice of good; third, from "yet instead" below, stating the fault to constitute an infraction. The first text has three: first, identifying the name and listing the acts of stealing; next, listing the fulfillment of the karma of stealing; third, from "and even" below, citing the minor to illustrate the major. In the first text, "stealing oneself" means personally stealing an object of another worth five coins or more. "Instructing another to steal": even if it does not enrich oneself, it harms the object deeply, and both constitute a major [offence]. "Stealing by expedient means": whether by means of bailment or trade, exchanging short for long or coarse for fine, as long as there is an intention to steal and it impairs five coins or more, all constitute a major [offence]. Taking objects through incantations is called "stealing by incantation." In the next text, "causes of stealing": one's own mind is the cause; external assistance is the condition; applying effort to approach it is the method of stealing; and constantly thinking of acts of stealing as one's business is called the karma of stealing. Third, citing the minor to illustrate the major: with ghosts and spirits as owners, not casting lots to request from them, and the property of bandits—these thoughts not yet being severed. "A single needle or single blade of grass" worth five coins or less all incurs a minor defilement; hence they are cited as illustrations. Next, under enjoining the practice of good, "Buddha-nature" and so forth: taking the principle of Buddha-nature as the condition, according with the Buddha's teachings, and taking identical-essence compassion as the root, one assists and rejoices in all people, causing them to generate the merits of the five perfections and the bliss of wisdom; hence it says "should give rise to," and so on. Third, stating the fault to constitute an infraction is as in the text.