法苑珠林 74.13

74.13

述曰。何故盜用僧物其罪偏重耶。答曰。隨盜一物。即望十方凡聖。上至諸佛。下及凡僧。隨境無邊。還結無邊等罪。微塵尚可知數。此人罪報不可測量。所以者何。為其施主本捨一毫一粒擬供十方出家凡聖令其食用日夜修道不欲供俗。是以鳴鍾一響遐邇同飡。凡聖並資俱成道業。冥資施主得益無邊。惟斯福利功齊法界。招善既多獲罪寧少。今見愚迷眾生。不簡貴賤不信三寶。苟貪福物將用資身。或食噉僧食受用華果。或騎僧雜畜將僧奴隨逐。或借貸僧物經久不還。見僧屢索反加凌毀。或倚官形勢伺求僧過。如是等損具列難盡。靜思此咎豈不痛心。今惜不與者。非是慳惜不惠。為慈愍白衣慮受來苦。若當與者非直損俗。亦罪及知事。未來生處同受其殃。故佛本行經云。一念之惡能開五不善門。一惡能燒人善根。二從惡更生惡。三為聖人所呵。四退失道果。五死入惡道。既知不易誠為大誡。後時取受省己用之。

I state: Why is the sin of stealing and using the property of the Saṅgha exceptionally grave? The answer is: In stealing a single item, it is directed toward the ordinary and noble beings of the ten directions—reaching upward to all Buddhas and downward to ordinary monks. Because the object is boundless, it in turn forms an equally boundless sin. Even the number of fine dust motes may be known, but this person's karmic retribution cannot be measured. Why is this? Because when the donors originally gave even a single hair or a single grain, it was intended as an offering to the ordinary and noble renunciants of the ten directions to sustain their food and drink so that they could cultivate the Way day and night; they did not wish to offer it to the laity. Therefore, when the bell sounds a single chime, those near and far feast together; both the ordinary and the noble are supported, and together accomplish the karmic fruits of the Way. Secretly aiding the donors, the benefit obtained is boundless. This blessed reward alone equals the dharmadhātu in merit. When the good invoked is so great, how could the sin incurred be small? Now we see foolish, deluded sentient beings who do not distinguish between noble and base, and do not believe in the Three Jewels. They greedily covet the goods of the fields of merit to support their own persons: either eating the food of the Saṅgha and using their flowers and fruits; or riding the various livestock of the Saṅgha and taking the Saṅgha's servants to accompany them; or borrowing the property of the Saṅgha and not returning it for a long time, and upon seeing the monks repeatedly demanding it, insulting and abusing them instead; or relying on the influence and power of officials to look for the monks' faults. Harmful acts such as these are difficult to list completely. Calmly reflecting on this fault, how could one's heart not ache? If monks are now stingy and do not give, it is not that they are miserly and ungenerous, but out of compassion for the white-robed laity, fearing they will suffer future agony. If they were to give, it would not only harm the laity, but the offense would also fall upon the administrators, and they would share the calamity together in their future birthplaces. Therefore, the Abhiniṣkramaṇa-sūtra states: 'A single thought of evil can open five unwholesome gates: first, evil can burn up a person's roots of goodness; second, from evil further evil is born; third, one is rebuked by the noble ones; fourth, one regresses from and loses the fruit of the Way; fifth, at death one enters the evil destinies.' Knowing that it is not easy, this is truly a great admonition. When taking and receiving in later times, examine yourself and your usage.