梵網經菩薩戒本疏 2.23

2.23

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.