II. The Scope of the Stealing Precept Among the Five Precepts

Stealing means taking what is not given—claiming as one's own that which does not belong to oneself. Any act of acquiring something that rightfully belongs to another constitutes stealing. What does its scope encompass?

For example, within a group, Person A is the most virtuous, yet Person B claims to be the foremost. By attributing the reputation of highest virtue to himself, Person B appropriates the honor that belongs to Person A. Does this act of Person B constitute stealing Person A’s reputation?

When a task was clearly accomplished by Person A, yet Person B claims credit for it, has Person B stolen Person A’s work achievement? In a group where Person A holds certain authority, if Person B unconsciously exercises that authority, has Person B stolen Person A’s power? This form of stealing can also be considered false speech. A single action of body, speech, or mind may violate two precepts simultaneously, resulting in dual transgressions.

In reality, the Five Precepts pertain only to body and speech, not to the mind. Regardless of mental states, as long as body and speech remain untainted, no precept is broken. Thus, the Five Precepts do not restrain the mind but only body and speech. They belong to the Śrāvakayāna precepts. By guarding the body and restraining speech diligently, one cultivates wholesome human conduct, ensuring rebirth as a human or even attaining the fruit of eradicating the view of self. However, to attain enlightenment, one must receive and uphold the Bodhisattva Precepts.

By faithfully observing the Five Precepts, one develops virtue and moral character. Failure to uphold them results in an incomplete character, inadequate cultivation, and insufficient human virtue. If even the basic moral character of an ordinary person remains deficient, it is impossible to eradicate the view of self and become a sage transcending ordinary humanity.

If one cannot even uphold these five precepts and dares not receive them, how could one possibly observe the hundreds of precepts required of monastics? Many lay practitioners frequently criticize monastics for their perceived shortcomings, yet what of themselves? How vast is the gap between their own conduct and that of monastics—who renounce worldly ties and submit to hundreds of precepts—in terms of abandoning secular attachments and enduring rigorous discipline?

The Five Precepts, though seemingly simple and easy with only five rules, are neither simple nor easy to fully uphold. Very few can observe them perfectly. The precepts against stealing and false speech are particularly challenging to maintain, as the vast majority do not clearly understand their implications and scope.

Upholding the Five Precepts is synonymous with being a virtuous human. If one cannot even fulfill the duties of a human being, what hope is there for avoiding the three wretched destinies in future lives? Many claim to have attained fruition or enlightenment without even receiving the Five Precepts. If one cannot even guard the body and speech required by the Śrāvakayāna Five Precepts, how can one possibly uphold the mind-oriented precepts of the Mahāyāna Bodhisattva? Restraining the mind is the most difficult task of all—to refrain from creating unwholesome karma in every thought is exceedingly hard. The Bodhisattva Precepts described in the *Yogācārabhūmi-Śāstra* are even more challenging. Without eradicating afflictions, one need not even contemplate them—they are meant for ground-level bodhisattvas who have severed afflictions. These precepts govern mental activity alone, disregarding bodily and verbal actions. As long as an act benefits sentient beings, it must be performed; otherwise, the Bodhisattva Precepts are violated. Such precepts are beyond the reach of even preliminary bodhisattvas, let alone ordinary beings. Yet many still study and receive these precepts, unaware of the source from which such a Bodhisattva precept substance could arise.

Body and speech are the functions of the six consciousnesses, while the mind pertains to the activity of the mental faculty (*manas*). If one can control the mental faculty, body and speech will naturally remain untainted. Conversely, even if mental impulses are unwholesome, if consciousness forcibly suppresses them to feign purity, body and speech may still remain blameless, and thus the Five Precepts remain unbroken. Controlling and subduing the mental faculty is immensely difficult. To transform it through cultivation and eradicate afflictions so that they cease to arise spontaneously is even more arduous.

Without eradicating afflictions, mental karma will inevitably be violated. Therefore, eradicating afflictions must entail uprooting them at the level of the mental faculty to achieve spontaneous and conscious purity, without relying on conscious suppression. Merely eliminating afflictions at the conscious level amounts only to suppression, not true eradication. When consciousness becomes negligent, the mental faculty will suddenly manifest afflictions, causing the "riverbanks" to burst and flood.