[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1813) › 2.18 # 梵網經菩薩戒本疏 2.18 梵網經菩薩戒本疏 2.18 - **Language:** Classical Chinese ### [2.18](https://indike.org/pramana/in.bauddha.taisho.1813.2.18) 第二、約所盜物體者，通情非情。非情中有三：初、約財等，二、約六塵，三、約六界。初中亦三：一、有我所心有守護物，如匱中綿絹等。二、有我所心無守護物，如田中五穀等。三、無我所心無守護物，如地中伏藏等。此三隨盜皆重。若准律文，佛地僧地若有伏藏，隨出屬佛僧二位，亦無還主及遂與王。二、盜六塵者，《明了論》中盜色極多，且約六根起。非法行者，如諸仙人是凶行師，有人蛇螫作仙人書，見者皆愈，然須價直。比丘被害偷看得損，不問損不看時即犯。准此祕方要術，不許人見，愈亦重。盜聲者，如誦呪治病，欲學須直，密聽犯重。又盜聽耆婆藥鼓得病差等，香味偷嗅甞觸，准例可知。盜法者，若祕方要術，病者心緣即差，得直方示，得直聽寫。比丘受法，就師心緣得差，不與價直故犯重。三、約六界者。如《十誦》云：若為田故，相言得勝者，重；不如者，輕。若作異相，過分者，重。既不言理之曲直，義准：若彼人已盜僧地，屬己相成，依理得重；若彼未定，應輕。若非分取地，理宜是重。盜水者。准《僧祇》：比丘為佛僧，或自為盜，壞陂渠，得越；入田，蘭；滿，即夷。《伽論》云：計陂塘功過，分而用水，滿者，結重。又《僧祇》云：若器先塞，盜拔塞時，越；注入器中，蘭；注滿者，重。若依此菩薩戒，入器即重。盜火者。如取僧厨火，令釜冷等，可知。盜風者。如《了論》中，有呪扇藥塗，比丘偷搖，不與價直，重。盜空者。若於界牆起閣，臨他空界，妨他起造，故是盜空。盜識者。是智慧也。《了論》中，人有技倆，不空度人，比丘就學，不與價直，故是盜識。如是一切，應細准之。 > Second, regarding the substance of the stolen object, it comprises both the sentient and the insentient. Among the insentient, there are three: first, regarding wealth and the like; second, regarding the six sense objects; third, regarding the six elements. Within the first there are also three: 1. having the thought of ownership and having someone guarding the property, such as cotton, silk, and the like in a chest; 2. having the thought of ownership and having no one guarding the property, such as the five grains in a field; 3. having no thought of ownership and having no one guarding the property, such as hidden treasure in the ground. Stealing any of these three is always grave. If one goes by the Vinaya texts, if there is a hidden treasure in the Buddha's ground or the Saṅgha's ground, whenever it is unearthed it belongs to the two positions of the Buddha and the Saṅgha, and there is neither returning it to an owner nor consequently giving it to the king. Second, stealing the six sense objects: in the Mingliaolun, stealing visible form is extremely frequent, and it is briefly initiated with respect to the six sense faculties. As for an unlawful practitioner, for example, if various ṛṣis are masters of occult practices, and when someone is bitten by a snake they write an inscription of the ṛṣis which cures anyone who sees it, yet a price is required; if a monk who has suffered injury peeks at it and is harmed, regardless of whether there is harm or not, as soon as he looks at it he commits an offense. By this standard, with secret prescriptions and essential techniques that people are not permitted to see, getting cured is also grave. Stealing sounds: for instance, chanting mantras to cure illness, where if one wishes to learn them a price is required; secretly listening commits a grave \[offense\]. Moreover, secretly listening to Jīva's medicinal drum to have one's illness cured, and the like, as well as secretly smelling scents, tasting flavors, or touching tangibles, can be known by analogy. Stealing dharmas: if there is a secret prescription or essential technique, by which a sick person's mental conditioning immediately cures them, and only upon receiving the price will it be shown or copied; if a monk receives the method and, mentally conditioning it from the master, is cured, because he does not give the price, he commits a grave \[offense\]. Third, regarding the six elements: as the Shisong lü states, if for the sake of fields they dispute each other and one prevails, it is grave; if one does not prevail, it is light. If one makes a different boundary mark and exceeds the share, it is grave. Since it does not speak of the right and wrong of the principle, by inference: if that person has already stolen the Saṅgha's land and made it belong to himself, and the boundary mark is established, according to principle he incurs a grave \[offense\]; if it is not yet settled, it should be light. If one takes land beyond one's due share, by principle it should be grave. Stealing water: according to the Mahāsaṃghika Vinaya, if a monk, for the sake of the Buddha or the Saṅgha, or for himself, steals by breaking a dike or canal, he incurs a duṣkṛta; when it enters the field, a thullaccaya; when it is full, a pārājika. The Galun says: calculating the labor of the dike, if one diverts and uses the water, when it is full, an adjudication of a grave \[offense\] is made. Moreover, the Mahāsaṃghika Vinaya states: if a vessel was previously plugged, when one steals by pulling out the plug, a duṣkṛta; when pouring into the vessel, a thullaccaya; if it is filled, a grave \[offense\]. If one relies on this bodhisattva precept, as soon as it enters the vessel it is grave. Stealing fire: such as taking fire from the monastic kitchen, causing the cauldron to grow cold, and so forth, as can be known. Stealing wind: as in the Liaolun, there is a fan with a mantra and ointment applied, and if a monk stealthily waves it without paying the price, it is grave. Stealing space: if one raises a pavilion on the boundary wall, encroaching upon another's airspace and obstructing his construction, this is stealing space. Stealing consciousness: this is wisdom. In the Liaolun, when a person possesses skills and does not pass them on to others for free, and a monk studies under him without paying the price, this is stealing consciousness. All such cases should be precisely determined by analogy. > — English (machine translation) (machine translation) - [Previous: 2.17](https://indike.org/pramana/in.bauddha.taisho.1813.2.17) - [Next: 2.19](https://indike.org/pramana/in.bauddha.taisho.1813.2.19) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1813.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.2.18) — English, machine translation ## Linked texts (1) - [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804.2.88) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.2.18](https://indike.org/pramana/in.bauddha.taisho.1813.2.18) · Pramāṇa