法苑珠林 74.13

74.13

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.