梵網經菩薩戒本疏 2.23

2.23

第八、通局者，先通後局。通有三類：一、約想，二、約事，三、約密意。初想者，《四分》云：與想、取己有想、糞掃想、暫取想、親厚想，皆無犯也。律中具七法名親厚：一、難作能作，二、難與能與，三、難忍能忍，四、密事相告，五、互相覆藏，六、遭苦不捨，七、貧賤不輕。如是七法，人能行者，是善親友。准此量之。二、約事者，如《瑜伽戒本》云：「又如菩薩見劫盜賊奪他物，若僧伽物、率堵婆物，取多物已，執為己有，縱情受用。菩薩見已，起憐愍心，於彼有情發生利益安樂意，隨所能逼而奪取，勿令受用如是財故，當受長夜無義無利。由此因緣，所奪財寶，若僧伽物還復僧伽，率堵婆物還率堵波，若有情物還復有情。又見眾主或薗林主取僧伽物、率堵婆物，言是己有，縱情受用。菩薩見已，思擇彼惡，起憐愍心：勿令因此邪受用業，當受長夜無利，隨力所能，廢其所主。菩薩如是雖不與取，而無違犯，生多功德。」三、約密意。如梁《攝論》云：云何行奪非他與？謂菩薩教化眾生，不從王主及父母等之所得故。二、局者。乃至一念起取心，即便成犯。《文殊問經》云：若起盜想，犯菩薩波羅夷罪。

Eighth, regarding the broad and the strict [perspectives], first comes the broad and then the strict. The broad has three categories: 1. according to mental conception; 2. according to events; 3. according to hidden intention. First, regarding mental conception, the Dharmaguptaka-vinaya says: the conception of it being given, the conception of taking one's own, the conception of it being cast-off rags, the conception of taking temporarily, and the conception of close friendship—all incur no offense. In the Vinaya, possessing seven qualities is called close friendship: 1. being able to do what is difficult to do; 2. being able to give what is difficult to give; 3. being able to endure what is difficult to endure; 4. telling secret matters to each other; 5. concealing [each other's faults] mutually; 6. not abandoning each other when encountering suffering; 7. not despising each other when poor and lowly. If a person can practice these seven qualities, they are a good, close friend. One should evaluate in accordance with this. Second, regarding events, as stated in the Śīlapaṭala of the Yogācārabhūmi: "Furthermore, if a bodhisattva sees robbers and thieves seizing another's goods, whether Saṃgha property or stūpa property, and having taken many goods, clinging to them as their own, indulging their passions in enjoying them—the bodhisattva, seeing this, gives rise to a mind of pity, producing an intention of benefit, peace, and happiness toward those sentient beings; according to their ability, they press and seize [the goods back], so that they do not enjoy such wealth and consequently undergo long nights of meaningless and unprofitable [suffering]. Due to these causes and conditions, the seized wealth and jewels, if Saṃgha property, are returned to the Saṃgha; if stūpa property, returned to the stūpa; if sentient beings' property, returned to the sentient beings. Furthermore, if one sees an assembly leader or a park manager taking Saṃgha property or stūpa property, declaring it to be their own, and indulging their passions in enjoying it, the bodhisattva, seeing this, deliberates upon their evil and gives rise to a mind of pity: 'Do not let them, because of this karma of improper enjoyment, undergo long nights without benefit,' and according to their ability, removes them from their office. When a bodhisattva takes what is not given in this manner, there is no violation, and much merit is generated." Third, regarding hidden intention: as the Liang translation of the Mahāyānasaṃgraha says: What does it mean to commit seizure without another giving it? It means that when a bodhisattva teaches and transforms sentient beings, they do not obtain [them] from kings, lords, parents, and the like. Second, regarding the strict: even if a single thought of taking arises, one immediately commits an offense. The Mañjuśrīparipṛcchā Sūtra says: If one gives rise to the conception of theft, one commits a bodhisattva pārājika offense.