梵網經菩薩戒本疏 2.17

2.17

Second, explaining the lightness and gravity of the karma has six [aspects]: First, in terms of the strength or weakness of the retribution, [stealing] humans or material objects is always grave, because the mind of guarding and protecting them is strong, and because this is shared with the minor precepts of the śrāvakas; with other destinies, being the opposite of the above, it may perhaps also be light. Second, in terms of the quantity of distress and suffering, regardless of the destines, as long as it causes deep and grave sorrow and suffering, it is likewise grave; the opposite of this is light. Third, in terms of loss of livelihood, regardless of how much distress is generated, as long as they were originally poor and previously lacked the necessities of life, and encountering this theft and robbery their very lives can hardly be preserved, by principle it should be especially grave. Fourth, in terms of virtue, regardless of whether one is rich or poor, as long as one steals the property of those who have generated bodhicitta or possess virtue, by principle it is also grave. Fifth, in terms of beneficence, stealing the property of the Three Jewels is the most grave. Sixth, a general analysis: due to three matters, the grave and the light can be understood. 1. Causing grave distress and suffering to arise; 2. the other originally had little, so that their life can hardly be preserved; 3. the Three Jewels possess virtue, whether deep or shallow, as do parents, preceptors, monks, and other practitioners. If one theft possesses all three with respect to the object, this should be the most grave. Lacking one is the second; lacking two is low; lacking all of them is the lowest of the low; all can be understood by analogy with this. Property of the Three Jewels is grave, and that of the Saṅgha is the utmost in gravity; these are categorized by gravity. In the paths of karma, the light and grave are further clarified, but as the meaning of violating the precept is equal, all are grave.