Saddharma-smṛtyupasthāna Sūtra on Theft

Original text from the Sutra of Mindfulness of the True Dharma: How is it that one who delights in and frequently commits theft falls into hell after stealing? How does delighting in and frequently committing theft lead to falling into hell? This person of evil precepts, by nature inclined to steal, associates with evil companions. If he follows and accompanies those who dwell near evil companions, he will practice theft.

There are lower, middle, and upper grades [of theft]. What is the lower? It refers to theft against the king's law, etc., as previously explained. What is the middle? It is stealing from those who are not fields of merit. Stealing their possessions constitutes middle-grade theft. What is the upper? Stealing even the slightest thing belonging to the Buddha, Dharma, or Saṅgha (Three Jewels) constitutes upper-grade theft.

Regarding the Buddha, Dharma, and Saṅgha: If one steals Saṅgha property, the Buddha and Dharma can purify [the offense]. If one steals Buddha or Dharma property, the Saṅgha cannot purify it. If one takes food or articles currently in use by the Saṅgha, one falls into the great hell, head downward. If one takes food that is habitually consumed by the Saṅgha, one falls into the uninterrupted Avīci Hell, vast and dark. Because the field of merit is supremely weighty, even minor theft, if done intentionally, delightedly, and frequently, causes one to fall into hell, the animal realm, or the realm of hungry ghosts. However, if one repents, does not rejoice in the deed, and feels remorse in one's heart, one may not necessarily receive [the full retribution]. If a thief steals through countless schemes, for this reason, it is called theft.

Here it explains that the most severe form of theft is stealing the property of the Three Jewels. Among stealing karmas, this is the heaviest: stealing the property of the Buddha, Dharma, and Saṅgha. The so-called stealing means taking things belonging to the Three Jewels without permission, appropriating them according to one's own will, and using them as one's own property, acting arbitrarily. Even if the items are extremely minor, the karmic retribution is extremely heavy. For example, items like paper towels, towels, and so forth. 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 oneself to lessen the karmic obstructions. Those who frequently go to monasteries should often reflect and examine themselves to see if they have committed any acts of theft, including even the smallest gains.

Making offerings to the Three Jewels brings immeasurable merit, but stealing and misappropriating the property of the Three Jewels brings immeasurable sin and immeasurable debt. The Three Jewels are the supreme field of merit in the world; one gains the greatest merit from them, but also incurs the greatest offense. The Earth Treasury Sutra states that taking even a single blade of grass from a monastery is an offense, let alone items more valuable than a blade of grass, including water, electricity, gas, food, tea, and various utensils.

Encroachment also falls within the scope of stealing. It not only includes food, drink, and objects but also encompasses various rights and responsibilities belonging to the Three Jewels. Rights and duties that rightfully belong to the Three Jewels to exercise, if others presumptuously take it upon themselves to make decisions for the Three Jewels, mobilizing and allocating people, finances, or property belonging to the Three Jewels, or oppressing the Three Jewels, this offense is even greater.

Appropriating and seizing the merits and reputation of the Three Jewels also constitutes stealing, and this offense is likely even greater. If we can strictly uphold these precepts without transgression, the mind will naturally become pure. We will no longer think about gaining anything or taking advantage, and by restraining the mind, we will naturally attain meditative concentration (dhyāna). If a person's mind cannot settle, it is certainly because there are unresolved matters in the heart. If one abandons all such matters and no longer dwells on them, why worry about not attaining meditative concentration?

Cultivate the habit of never taking advantage of any person or group. With this good habit, one will incur much less debt and lose much less merit. The place where one gains advantage is precisely the place where one loses advantage. In this world, there is fundamentally no advantage to be gained, because karma exists. Every bit of advantage taken is recorded in each being's Ālaya-vijñāna (storehouse consciousness). When conditions ripen, it must be repaid a thousandfold, ten thousandfold, immeasurably many times over. The later the repayment, the higher the karmic interest, and the more one must repay.