梵網經菩薩戒本疏 2.20

2.20

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.