△二曰不盜
Second: Do Not Steal
物屬於他。他所守護。不與而取。名之曰盜。
What belongs to others, what they protect and keep, to take it without permission—this is called theft.
解曰。金銀重物。以至一鍼一草。不得不與而取。
Explanation: From gold and silver, heavy valuables, down to a single needle or blade of grass, one must not take what has not been given.
舉金銀。已兼七寶。重物即衣食器具等。貴價之物。一鍼一草。是物之最輕小者。以至者。是舉前後之重輕。令達其中者也。
Gold and silver, along with the seven treasures, are heavy objects—things like clothing, food, and utensils, all of high value. A single needle or blade of grass represents the lightest and smallest of things. By bringing these up, the text points to both the heaviest and the lightest, guiding us to understand what lies in between.
若常住物。
If it is a permanent thing.
即十方僧物。但贍部州內。所有出家佛弟子眾。皆悉有分。
All monastic property within Jambudvīpa belongs to the entire community of ordained Buddhist disciples.
若信施物。
If you trust in the offering of alms.
謂施主持物至寺布施。而未分與僧者是。
This refers to offerings that donors bring to the temple, but which have not yet been distributed to the monastic community.
若僧眾物。
If it is property belonging to the monastic community.
是現前僧物。方等經華聚菩薩云。五逆四重。我亦能救。盜僧物者。我不能救。三昧經云。盜僧鬘物者。過殺八萬四千父母等罪。大律云。若盜佛塔物。及寺中供具。即犯道罪。若盜他經卷。計紙墨值犯罪。寶梁經云。寧㗖身肉。終不用三寶物。得大苦報。罪受一劫。若過一劫。以侵損三寶物故。又佛法僧物。各有所屬。不得互用。用則計直成罪。常住僧物。亦各有所屬。不得互用。如大律廣明。此不繁錄。唐汾州。啟福寺主惠澄。染患作牛吼而死。寺僧長寧。夜見澄來。形色顦顇。曰。為互用三寶物。受苦難言。諸罪葢輕。唯用常住物至重。願賜救濟。寧即為誦經懺罪。月餘復來云。承利益。已得息苦。別居一處。但未知得脫之日。
Here is the translation:
These are items belonging to the monks present. In the Vaipulya sutras, Bodhisattva Huaju says: "I can save those who commit the five heinous crimes or the four grave offenses, but I cannot save those who steal the Sangha's property." The Samadhi Sutra says that stealing items belonging to the monks is a sin greater than killing eighty-four thousand parents. The Great Vinaya says that stealing items from a stupa or offerings from a temple constitutes a grave offense. If one steals another's scriptures, the crime is weighed according to the value of the paper and ink. The Ratnakūṭa Sutra says: "Better to eat one's own flesh than to use the Three Treasures' property, for it brings great suffering." The retribution lasts for one kalpa, and if it exceeds a kalpa, it is because of misappropriating the Three Treasures' property. Moreover, the property of the Buddha, the Dharma, and the Sangha each has its own owner and cannot be used interchangeably. If used improperly, the crime is judged according to its value. The property of the permanent Sangha also has its own categories and cannot be mixed. The Great Vinaya explains this in detail, so I will not elaborate here.
During the Tang Dynasty, in Fenzhou, the head monk Huicheng of Qifu Temple contracted an illness and died mooing like an ox. The monk Changning of the temple saw Huicheng at night, looking haggard and gaunt. Huicheng said: "Because I misappropriated the Three Treasures' property, I am suffering indescribable pain. My other offenses are comparatively light, but using the permanent Sangha's property is the heaviest. I beg you to help save me." Changning then recited sutras and performed repentance on his behalf. After a month, Huicheng returned and said: "Thanks to your help, my suffering has stopped. I have been moved to a separate place, but I do not yet know when I will be freed."
若官物。
即九品宦職之物。
民物。
即農庶工商百姓之物。
一切物。
屬鬼神禽獸等物。
或奪取。
對面不與而取。名為強奪。亦名為劫。儀則經云。若自衣鉢等。被賊所劫盜。勿得強取之。說法方便化。或復而回買。不𠃔隨他意。
或竊取。
私取曰竊。
或詐取。
詭譎曰詐取。亦名偽取。
乃至偷稅冒渡等。皆為偷盜。
乃至者。是舉前後以明其中。所謂圭合銖兩。種種欺瞞。移標占界。私匿寄物。過分食用常住等。言偷稅者。謂有應輸稅物。而不輸稅。或藏匿而過。或越道而去。亦不得為他藏匿稅物。若是三寶父母之物。應為稅官說法讚歎三寶功德。父母深恩。官不取稅無犯。冒渡者。假稱曰冒。謂謬稱他名而渡關津也。等者。未盡之辭。事既非一。意會可知。如上常住物。乃至冒渡等。凡有所私。悉名偷盜。罪不可悔。故經云。有犯斯戒。非沙彌也。
經載一沙彌盜常住果七枚。一沙彌盜眾僧餅數番。一沙彌盜眾僧石蜜少分。俱墮地獄。
石蜜。即甘蔗糖堅強者。是也。阿含經云。時目連尊者。告勒叉那比丘言。我路中見一大身眾生。有熱鐵丸。從身上出入。乘虗而行。苦痛切迫。啼哭號呼。受如是苦。一何痛哉。復見一眾生。其舌長廣。有熾然利斧。以斫其舌。乘空而行。啼哭號呼如前。復見一眾生。有雙鐵輪。在兩脇燒燃。旋轉還燒其身。如前號呼而行。比丘聞已白佛。佛告諸比丘。我亦見如是眾生。而不說者。恐愚癡人不信如來所說。長夜受苦。彼熱鐵丸。從身上出入者。過去世時。曾於迦葉佛所。出家作沙彌。次守眾僧果園。盜取七枚。持奉其師。緣斯罪故。已墮地獄中受無量苦。地獄餘罪。今得此身。續受斯苦。彼熾燃利斧斫舌者。亦於過去世時。迦葉佛法中。出家作沙彌。以斧斫石蜜供僧。著斧刃蜜。盜取食之。緣斯罪故。入地獄中受無量苦。餘罪續受斯苦。彼雙鐵輪在脇下者。亦從迦葉佛法中。出家作沙彌。遣持蜜餅供僧。盜取二餅著於脇下。緣斯罪故。墮地獄中受無量苦。餘罪續受斯苦。其餘比丘等罪報。此不繁錄。惰文帝十六年。齊州靈巖寺。釋道相。暴亡。至冥府。見勢至菩薩引觀地獄。有榜云。沙彌道弘。為眾僧作餛飩。先盜食一鉢。當墮鐵丸地獄。然弘數年口瘡。聞相說。乃為眾設供。如彼所見。有三十餘人罪報。道相七日內。十三度死。見菩薩指示罪報。相以語諸人。即各賠償。獄榜隨滅。出僧鏡錄。
故經云。寧就斷手。不取非財。
不義之物。名曰非財。護戒不取非財。縱令斷手。只是一生。若取非財破戒。即墮三塗。世世得無手報。古云。人非善不交。物非義不取。非財害己。惡語傷人。世儒尚然。況釋子視金玉如瓦礫者乎。六度集經云。佛夙生作貧人時曰。吾寧守道貧賤而死。不為無道富貴而生也。
噫。可不戒歟。
增一阿含經云。佛告比丘。若人偷盜他物。為主所執。送官治罪。閉著牢獄。或截手足耳鼻。乃至斬首箭射。種種苦切殺之。命終生地獄中。猛火燒身。洋銅灌口。鑊湯爐炭。刀山劍樹。煻火糞尿。磨磨碓舂。受種種酸楚苦痛。不可稱計。百千萬歲脫出無期。地獄罪畢。生畜生中。象馬牛羊。駝驢犬等。經百千歲。以償他力。畜生罪畢。生餓鬼中。饑渴苦惱。不可具言。經百千歲。受如是苦。罪畢為人。得二種報。一者貧窮。衣不葢形。食不充口。二者常為水火王臣惡賊之所劫奪。