梵網經菩薩戒本疏 2.21

2.21

第四、盜法者。約有十：一、約書竟犯。謂斷亡僧物，輕重互斷，下筆書成便犯。又綱維判僧物，非理而用等也。又物上書字，攝作己有。又非理斷與，非理斷與，二俱結重。又《善見》云：書地作字，書一頭時輕，書兩頭時重。二、約言了犯，謂於言中非理割斷。《善見》云：盜心唱言：定是我地。地主生疑，偷蘭。決定失心者，重。若來問僧，答同，皆重。又如偷夏受施等。又以言辨誑惑不還等，皆重。三、約移掠犯，《善見》云：掠一舉時，蘭。舉二掠，重。乃至得一秡一麥，皆重。地深無價，繩彈亦爾。此約量地辨。四、約主異色犯，謂如《多論》：氈耨氍𣯫上有樹枝葉花，令從樹葉上，盜牽至樹華上，犯重。以異本色處故。五、約壞色犯，謂如借衣等，非理用損，望所損滅，結重。故律文云：若壞色故。六、約燒埋犯，謂如放火燒他林等。約損他財邊，犯盜；約不應放火邊，犯下輕垢。七、約隨籌犯，如《四分》云：盜隱記數籌、分物籌，致令欠少也。又為眾主分物不平等。八、約轉齒犯，如《十誦》：樗蒲、轉齒、移碁子等，皆重。九、約呪犯，謂呪損他財，如文呪盜等。十、約通犯，謂如空中吹物等，打破他財等。又於此中所未辨者，類既多種，並可准知。此等亦通論離處義也。然盜微細，難持易犯，幸懷道者，附事思之。故《善見論》云：戒律宜從慮護。此第二重戒，事相難解，不得不曲碎解釋。其義理分別，必當善思。論文如彼。小乘防身口尚爾，況菩薩戒，三業齊護，意地偏深，可以情得。上第六門竟。

Fourth, regarding the methods of theft, there are approximately ten: First, according to the completion of writing incurring an offense: this refers to determining [the distribution of] a deceased monk's property, where one decides between light and heavy [shares wrongly], and an offense is committed as soon as the brush touches down and the writing is completed. Also, when a monastery administrator adjudicates monastic property and uses it improperly, and so forth. Also, writing characters upon an object to seize it as one's own. Also, improperly adjudicating [an object] to give it away—both incur a major offense. Furthermore, the Samantapāsādikā says: when writing characters upon the ground, writing one end is a minor [offense], and writing both ends is a major [offense]. Second, according to the completion of speech incurring an offense: this refers to speaking improper adjudications. The Samantapāsādikā says: with a mind to steal, one proclaims: "This is definitely my land." If the landowner conceives doubt, it is a thullaccaya; if [the owner] becomes certain of losing it, it is a major offense. If they come to inquire of the Saṃgha and [the monk] gives an identical answer, all are major offenses. Also, like stealing summer retreats to receive donations, and so forth. Also, deceiving through eloquence and failing to return [items], and so forth, are all major offenses. Third, according to moving measuring tools incurring an offense: the Samantapāsādikā says: when raising one measuring stake, it is a thullaccaya; raising two measuring stakes is a major offense. Down to obtaining a single grain of rice or a single grain of barley, all are major offenses. Land extends deep and is priceless; marking lines are also like this. This is distinguished in terms of measuring land. Fourth, according to changing the master's colour pattern incurring an offense: as the Sarvāstivāda-vinaya-vibhāṣā states: upon a felt rug or woolen blanket there are tree branches, leaves, and flowers; if one takes it from atop the tree leaf and stealthily pulls it onto the tree flower, one commits a major offense, because it has departed from the position of its original colour. Fifth, according to damaging the appearance incurring an offense: for example, borrowing robes and damaging them through improper use, relative to what has been damaged and destroyed, incurs a major offense. Therefore, the Vinaya text says: "because of damaging the colour." Sixth, according to burning or burying incurring an offense: for example, setting a fire to burn another's forest, and so forth. In terms of damaging another's property, one commits theft; in terms of how one ought not to set fires, one commits a minor light defilement below. Seventh, according to following counting tallies incurring an offense: as the Dharmaguptaka-vinaya says: stealthily concealing tally sticks for keeping count or tally sticks for distributing goods, causing a shortage. Also, when acting as the assembly leader, distributing goods unequally. Eighth, according to rolling dice incurring an offense: as the Daśabhāṇavāra-vinaya states: playing chupu, rolling dice, moving board-game pieces, and so forth, all incur a major offense. Ninth, according to incantations incurring an offense: that is, using incantations to damage another's wealth, like the textual incantations for theft. Tenth, according to common incurring of offenses: for example, blowing objects through the air, smashing another's property, and so forth. Furthermore, what has not been differentiated here are of manifold types, all of which may be understood by analogy. These also generally discuss the meaning of removal from its place. However, theft is subtle; it is difficult to maintain [the precept] and easy to violate it. Those who cherish the Path should fortunate contemplate this with respect to specific situations. Therefore, the Samantapāsādikā says: "The vinaya precepts should be guarded with deliberation." Because the specific phenomena of this second major precept are difficult to comprehend, one cannot avoid explaining them in minute detail. As for the discernment of its principles, one must reflect well upon them. The treatise texts are like that. If the Hīnayāna guards body and speech in such a way, how much more so for the bodhisattva precepts, which guard the three karmas equally, where the level of mind is exceptionally profound—can it be comprehended merely through common sentiments? The sixth section above is concluded.