Part One: Original Text from the Sutra of Mindfulness of the True Dharma: How does one habitually and frequently commit theft? How does one, after habitually and frequently committing theft and stealing, fall into hell? This person of immoral conduct inherently steals, associates with bad companions, and follows their lead, thus engaging in theft. Explanation of Precepts (Draft)

I. Original text from the *Sutra on the Mindfulness of the True Dharma*: How does one who delights in and frequently commits theft fall into hell after stealing? This unvirtuous person, by nature inclined to steal, associates with bad companions. If such companions or those dwelling near him accompany him, he will engage in theft.

There are lower, middle, and upper grades [of theft]. What constitutes the lower? That which pertains to the king's law, etc., as previously explained. What constitutes the middle? Stealing from non-meritorious fields [non-virtuous recipients]. Such theft is middle grade. What constitutes the upper? Stealing even a small amount from the property of the Buddha, Dharma, and Sangha. This is the upper grade.

Regarding the Buddha, Dharma, and Sangha: If one steals Sangha property, the Buddha and Dharma can purify it. If one steals Buddha or Dharma property, the Sangha cannot purify it. If one takes food or items intended for the present use of the Sangha community, one falls into the great hell, head downward. If one takes food or items permanently dedicated to the Sangha, one falls into the uninterrupted Avīci Hell, vast and dark. Due to the gravity of the meritorious field, even a minor theft, if done intentionally, frequently, and with delight, causes one to fall into hell, the animal realm, or the realm of hungry ghosts. However, if one later repents, does not rejoice [in the deed], and remorse arises in the heart, the retribution is not fixed. A thief employs countless methods to steal; thus, it is called theft.

This passage explains that the most severe form of theft is stealing the property of the Three Jewels (Buddha, Dharma, Sangha). Among stealing karmas, this is the heaviest—taking what belongs to the Buddha, Dharma, and Sangha. "Stealing" here means taking property belonging to the Three Jewels without permission, appropriating it as one's own, and using it according to one's own will. Even a very small item incurs extremely heavy retribution—such as tissues, towels, and the like. If one steals items more valuable than these, the retribution is even heavier. If one has committed such an offense, one should find ways to make amends to lessen the karmic obstruction. Those who frequently visit monasteries should often reflect and examine whether they have committed any acts of theft, including concerning trifling gains.

Offering to the Three Jewels brings immeasurable blessings, but stealing and misappropriating the property of the Three Jewels incurs immeasurable sin and immeasurable debt. The Three Jewels are the supreme field of merit in the world; one gains the greatest blessings from them, but also incurs the gravest offenses. The *Sutra of the Past Vows of Kṣitigarbha Bodhisattva* states that even taking a single blade of grass from a monastery incurs sin—let alone items more valuable than a blade of grass, including water, electricity, gas, food, tea, and various utensils.

Embezzlement also falls under the category of theft. This includes not only food, drink, and material objects but also various rights and responsibilities belonging to the Three Jewels. When powers and duties that rightfully belong to the Three Jewels are usurped by others who presumptuously act on behalf of the Three Jewels, mobilizing and allocating people, finances, and materials belonging to the Three Jewels, or oppressing the Three Jewels, this sin is even greater. Appropriating and seizing the merits, status, and reputation of the Three Jewels also constitutes theft, and this sin is likely even more severe.

If we can strictly uphold these precepts without violation, the mind will naturally become pure. We will no longer think about gaining something or taking advantage. By gathering the mind inward, meditative concentration (dhyāna) will naturally arise. If a person's mind cannot settle, it is certainly because there are unresolved matters preoccupying it. If one abandons all such concerns and ceases dwelling on them, why worry about failing to attain meditative concentration?

Cultivate the habit of never taking advantage of any person or group. With this good habit, one will incur far less debt and lose far less merit. Where one seems to gain an advantage is precisely where one loses it. In truth, there is no real "advantage" to be gained in this world, because karma exists. Every bit of advantage taken is recorded in each being's Tathāgatagarbha (Buddha-nature). When conditions ripen, it must be repaid a thousandfold, ten-thousandfold, immeasurably multiplied. The later the repayment, the higher the karmic interest, and the more one must repay.