Explanation of Precepts (Draft)
IX. The Ultimate Meaning of Stealing
All things in heaven and earth, when taken, constitute theft. Any act of grasping is karmic action, invariably bearing the karmic retribution of birth and death, differing only in the weight and nature of the karma—whether wholesome or unwholesome. Regardless of good or evil, as long as it is conditioned phenomena, it inevitably invites the suffering of birth and death. For nothing in heaven and earth belongs to you—including your physical body and conscious mind—all are usurped from the Tathāgatagarbha. Only after completely severing the view of self does one cease to violate the precept against stealing, and only by not violating this precept can one attain Buddhahood.
If someone wishes to give you something, observe whether they genuinely intend to give or if it is a pretense, harboring other motives or objectives. Similarly, if we desire something from others, we must discern whether they are truly willing to offer it—whether their manas (root consciousness) consents or if it is a reluctant concession where the mano-vijñāna (discriminative consciousness) agrees while the manas does not. If the manas is unwilling to give, yet the mano-vijñāna feels compelled to offer it grudgingly, the consequences may be unfavorable, as they may seek ways to reclaim it.
If one knows the other party is inwardly unwilling to give but perceives that they might yield due to concerns like saving face, and thus boldly asks for it—resulting in the other reluctantly giving while harboring great resentment—this scenario nearly amounts to open robbery.
What is the relationship between open robbery and theft? Both involve taking without the consent of the other’s manas. Open robbery is overt seizure, while theft is covert seizure. Is a robber equivalent to a thief or a grand thief? In this light, distinguishing between a noble person and a petty individual becomes clear. A noble person refrains from depriving others of what they cherish, practices "do not impose on others what you yourself do not desire," and acts with openness and integrity, avoiding underhanded schemes. Petty individuals, however, are perpetually anxious and sinister, employing tricks and plots, their minds filled with "ghostly" ideas and dark schemes, shrouded in negativity.
In transactions, aggressively bargaining to the point of reaching or exceeding the other’s bottom line also equates to robbery and theft. Therefore, when purchasing goods, one should not haggle excessively. Allow the other party dignity, considering their psychological state and capacity to endure. This, too, is part of the cultivation of character and conduct. Thus, the Buddha taught the Five Precepts and Ten Wholesome Deeds to instruct us in being human. Observing the current Dharma-Ending Age, it is evident that many truly lack the ability to conduct themselves as human beings. Since they cannot even fulfill basic human virtues, severing the view of self to become a sage is naturally impossible.
