梵網經菩薩戒本疏 2.21

2.21

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.