梵網經菩薩戒本疏 2.20

2.20

第三、盜心者，有二：一、通，二、別。通中有三位：一、約三性，謂善、惡、無記；二、約三毒，謂貪、嗔、癡；三、約三時心，謂初、中、後。此三位中，各有七句，謂三單、三雙、一合，即三七二十一句。輕重等相，並准前戒，應具廣論。二、別者，《十誦》云：盜心有六種，謂苦切取、輕慢取、以他名字取、觸愛取、受寄取、出息取。此中出息取輕，餘五重。《摩得伽》云：劫奪心有三種，謂強奪取、要語取、施已還取。《四分》中十種：一、黑闇心者，謂癡心愚教，生可學迷，隨作結重，如摩摩帝互用佛、法、僧物等。二、邪心者，謂貪心規利，詐現實德，邪命說法，曲順前人而得利，則名盜。三、曲愛心者，謂與少慊恨，現瞋多索，或示威怒，得即成盜。四、恐怖心者，謂迫喝取，或說地獄惡報，或以王官勢力取，皆犯重也。五、常有盜心者，謂恒規懷奪，以得物為任。六、決定取者，謂內心籌慮，方便已成，因必剋果，動物成犯。七、恐怯取者，謂示身口相，令畏敬而與物也。八、寄物取者，或全拒捉，或以少還，或寄新還故。九、見便時取者，謂伺求他慢，見穩便時而取也。十、倚託取者，或假名聞威德，或示親友勝人，或假託官人，或傳他名字，或持己言辨等。如是諸文，雖在律論，然竝意地細犯，極順菩薩內心淨戒。故錄附之，冀修行者，誠而護焉。

Third, regarding the mind of stealing, there are two: first, general; second, specific. Within the general there are three categories: 1. in terms of the three natures, namely good, bad, and indeterminate; 2. in terms of the three poisons, namely greed, anger, and delusion; 3. in terms of the mind at the three times, namely initial, intermediate, and final. Within each of these three categories there are seven propositions: three single, three paired, and one combined, which makes three times seven, or twenty-one propositions. The aspects of lightness and gravity should all be broadly discussed by analogy with the preceding precept. Second, regarding the specific: the Shisong lü says that the mind of stealing has six kinds, namely: taking through harsh extortion, taking through slight and disrespect, taking under another's name, taking through emotional attachment, taking through entrusted property, and taking through lending at interest. Among these, taking through lending at interest is light, and the remaining five are grave. The Mātṛkā says that the mind of robbery has three kinds, namely: taking by forcible seizure, taking through demanding terms, and taking back what has already been given. In the Sifen lü there are ten kinds: 1. The dark mind: meaning that with a mind of delusion one is foolish about the teachings, generating confusion about what is to be studied, and adjudications of a grave [offense] are made according to what is done, such as a karmadāna interchanging the property of the Buddha, the Dharma, and the Saṅgha. 2. The crooked mind: meaning that with a mind of greed one schemes for gain, feigning actual virtue and preaching the Dharma as wrong livelihood, crookedly complying with the other person to obtain gain, which is called stealing. 3. The mind of distorted affection: meaning that feeling a slight grudge, one displays anger and demands more, or shows awe-inspiring fury; obtaining it immediately constitutes stealing. 4. The terrifying mind: meaning taking through intimidation and coercion, or speaking of the evil retributions of hell, or taking through the power of royal officials; all commit a grave [offense]. 5. The mind constantly set on stealing: meaning constantly plotting and conceiving robbery, taking the acquisition of goods as one's duty. 6. Taking with definitive resolution: meaning that within the mind one deliberates, the expedient means are already accomplished, the cause will inevitably secure the result, and moving the object commits an offense. 7. Taking through intimidation: meaning displaying bodily or verbal aspects to make them offer property out of fear and respect. 8. Taking entrusted property: either entirely refusing to return it and keeping it, or returning less, or being entrusted with new goods and returning old ones. 9. Taking upon seeing an opportunity: meaning watching for another's negligence and taking when seeing a convenient opportunity. 10. Taking by reliance: either using fame and dignity as a pretext, or presenting close friends of superior persons, or using officials as a pretext, or passing on another's name, or relying on one's own eloquence, and so forth. Although these various passages are in the Vinayas and treatises, they are all subtle offenses of the mental ground, perfectly according with the pure inner precepts of a bodhisattva. Therefore, they are recorded and appended here, in the hope that practitioners will guard them with sincerity.