梵網經菩薩戒本疏 2.4

2.4

First, the intention of the proscription is briefly distinguished in ten kinds: 1. Because the path of karma is heavy: unreasonable theft and robbery obstruct the Path most deeply; bearing this heavy transgressional guilt, how could one be fit to enter the Path? 2. Because it destroys prohibitive laws: across ancient and present realms, there are none that do not universally proscribe stealing as a major offense; the Buddha's teachings for both monastic and lay, and the precepts of both Mahāyāna and Hīnayāna, all proscribe it as major. 3. Because it produces deep vexation: wealth is the object of sentient beings' utmost greed and attachment; unreasonably encroaching and seizing it vexes others extremely, hence it is inappropriate. 4. Because it damages wealth and life: wealth is what sustains sentient beings' physical lives; if one steals their wealth, it is identical to taking their lives. Hence the verse in the thirteenth [fascicle] of the Dazhidulun says: 'All sentient beings / Rely on clothing and food to sustain their own lives; / If one robs or seizes them, / It is identical to robbing and seizing life.' 5. Because one loses those to be converted: all sentient beings dislike seeing a person who steals with their eyes, how much less receiving their conversion? 6. Because it destroys faithful minds: performing this extreme evil causes sentient beings who should believe not to believe, and those who have already believed are completely corrupted. 7. Because it defiles the Śākya clan: an evil reputation spreads abroad, and the whole world detests it; how could any pollution and encumbrance of the Śākya lineage exceed this? 8. Because it violates correct practice: it violates and harms the bodhisattva's practice of rescuing sentient beings with great loving-kindness and great compassion. 9. Because one loses the six pāramitās: presumptuously gathering the six pāramitās, stealing destroys giving (dāna), and the six pāramitās are all destroyed. 10. Because it contradicts the four means of embracing: one should embrace with wealth and only then confer the Dharma; now, instead, one steals, and the four means of embracing likewise perish. The intentions of the proscription are manifold; these ten are briefly distinguished, which should be understood by analogy.