梵網經菩薩戒本疏 2.18

2.18

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.