梵網經菩薩戒本疏 2.15

2.15

第六、輕重者，此門約境，三位俱重，以遮性具故。於中分別三種寶物，及佛法受用，并常住僧物，理應最重。《大集經》三十二云：「若四方常住僧物，現前僧物，篤信檀越重心施物，或華菓等諸物，一切所須，私自費用，或持出外，乞與知識親里白衣，此罪重於阿鼻地獄所受果報。」又《方等經》華聚菩薩云：五逆四重，我亦能救。盜僧物者，我所不救。《大集經》云：盜僧物者，罪同五逆。《觀佛三昧經》云：用僧祇物者，過殺八萬四千父母等罪。又如《靈巖寺記》云：時有客比丘，率死至地獄中，見觀世音，為舉石函，出罪記錄，並為取僧樹薪，私用染作，皆受重罪。又不以取少而得不償，故迦葉佛時，有比丘田中行，見穀甚好，取七粒穀，安著口中，生墮牛中，以身償之。《智論》中，以盜五六粒栗故，後受牛形五百身已，修道得羅漢，猶自牛呞，牛呞比丘是也。此為深誡，幸善思之。

Sixth, on the degree of gravity: In this category, regarding the object, all three ranks are grave because both prohibitive and natural offenses are fully present. Among them, distinguishing the three kinds of precious property, what is used by the Buddha and Dharma, and the permanent property of the saṃgha, in principle it should be the gravest. Fascicle 32 of the Mahāsaṃnipāta Sūtra states: 'If someone personally consumes or takes outside and gives away to acquaintances, relatives, or laypeople the permanent saṃgha property of the four directions, the property of the present saṃgha, the property donated with deep faith and solemnity by faithful dānapatis, or various items such as flowers and fruits and all needed supplies, this offense is graver than the retribution suffered in the Avīci Hell.' Furthermore, in the Fangdeng jing, the Bodhisattva Kusumasancaya says: 'Even for the five heinous sins and the four parājikas, I can rescue [the offender]; but one who steals saṃgha property I cannot rescue.' The Mahāsaṃnipāta Sūtra states: 'The sin of stealing saṃgha property is equivalent to the five heinous sins.' The Guanfo sanmei jing states: 'Using saṃgha property incurs a sin exceeding that of killing eighty-four thousand parents.' Furthermore, as recorded in the Record of Lingyan Monastery: at that time a visiting monk died suddenly and arrived in hell, where he saw Avalokiteśvara open a stone casket for him and bring out the record of offenses; because he had taken firewood from the saṃgha's trees and used it privately for dyeing, he suffered grave retribution in every case. Nor is it that taking only a little exempts one from repayment. Thus, in the time of Kāśyapa Buddha, a monk walking through a field saw that the grain was very fine, took seven grains of grain, and put them in his mouth; upon rebirth he fell among cattle, repaying it with his own body. In the Dazhidulun, because a monk stole five or six grains of chestnut, he underwent five hundred lifetimes in the form of an ox; having later cultivated the path and attained arhatship, he still chewed his cud like an ox—this was the 'cud-chewing monk' (gavāṃpati). These serve as profound admonitions; please reflect upon them carefully.