..續本文上一頁, wood, or even gems extracted from the earth, the act does not count as a violation even though these objects have not been given. But also implied as a transgression, though not expressly stated, is withholding from others what should rightfully be given to them.
不與而取，意指對于他人所正當擁有的産物生起盜心，並據爲己有。如果取走的是無主物 —例如無主的石頭、木材、甚至由土地所淬煉出的寶石，即使是不與而取，也不算是犯了不偷盜戒。而在另一方面，雖然戒律沒有明確聲明，但也隱含了應該給別人的東西，如果扣留而不給，也算是犯了不偷盜戒。
Commentaries mention a number of ways in which “taking what is not given” can be committed. Some of the most common may be enumerated:
注釋書中，提到了許多「不與而取」的方式，以下我們列舉最常見的幾種：
(1) stealing: taking the belongings of others secretly, as in housebreaking, pickpocketing, etc.;
(1)偷竊：秘密取走他人的所有物，例如闖空門、扒竊 ……等等。
(2) robbery: taking what belongs to others openly by force or threats;
(2)搶劫：公然以暴力或威脅方式，取走他人的所有物。
(3) snatching: suddenly pulling away another”s possession before he has time to resist;
(3)掠奪：在對方還來不及抗拒時，突然取走其所有物。
(4) fraudulence: gaining possession of another”s belongings by falsely claiming them as one”s own;
(4)詐欺(或侵占)：藉由不實地宣稱他人的所有物是自己的，來取得其産業。
(5) deceitfulness: using false weights and measures to cheat customers.31
(5)詐騙：運用不實的砝碼秤铊與度量工具(如尺)，欺騙消費者。
The degree of moral weight that attaches to the action is determined by three factors: the value of the object taken; the qualities of the victim of the theft; and the subjective state of the thief. Regarding the first, moral weight is directly proportional to the value of the object. Regarding the second, the weight varies according to the moral qualities of the deprived inpidual. Regarding the third, acts of theft may be motivated either by greed or hatred. While greed is the most common cause, hatred may also be responsible as when one person deprives another of his belongings not so much because he wants them for himself as because he wants to harm the latter. Between the two, acts motivated by hatred are kammically heavier than acts motivated by sheer greed.
偷盜，在道德層次上的輕重，端視叁項因素而定：取走之物的價值；受害者的素質；以及偷盜者的主觀意圖。就第一項因素來說，道德上的嚴重性與取走之物的價值成正比；就第二項因素來說，道德嚴重性隨被盜之人道德品質的差異而有所不同；就第叁項因素來說，偷盜行爲的動機可能是貪念或瞋念，雖然最常見的動機還是貪念，但當一個人盜走另一個人的東西，不是因爲他想要那個東西，而是因爲他想傷害那一個人的時候，瞋念還是有可能成爲偷盜行爲的動機。在這兩種行爲中，因瞋念而起的偷盜比只因貪念而起所造的業更重。
The positive counterpart to abstaining from stealing is honesty, which implies respect for the belongings of others and for their right to use their belongings as they wish. Another related virtue is contentment, being satisfied with what one has without being inclined to increase one”s wealth by unscrupulous means. The most eminent opposite virtue is generosity, giving away one”s own wealth and possessions in order to benefit others.
與不偷盜(止持)相對應的正面行爲(作持)是誠實。誠實，意謂尊重他人的所有物，以及他們對其所有物的自由使用權。另一個相關的德行是知足 —對于已經擁有的感到滿足，而不會不擇手段地企圖增加自己的財富。至于與之(指偷盜)相反的最上美德則是「舍」：爲了利益他人而放棄自己的財産和所有物。
(3) Abstaining from sexual misconduct (kamesu miccha-cara veramani)
不邪淫
He avoids sexual misconduct and abstains from it. He has no intercourse with such persons as are still under the protection of father, mother, brother, sister or relatives, nor with married women, nor with female convicts, nor lastly, with betrothed girls.32
一個不邪淫的人，不會與以下幾種人發生性關系：仍在父母、兄姊、或其他親屬庇護下的人、已婚婦女、女囚，以及別人的未婚妻。(《增支部》 10：176；《佛陀的話》，頁 53)
The guiding purposes of this precept, from the ethical standpoint, are to protect marital relations from outside disruption and to promote trust and fidelity within the marital union. From the spiritual standpoint it helps curb the expansive tendency of sexual desire and thus is a step in the direction of renunciation, which reaches its consummation in the observance of celibacy (brahmacariya) binding on monks and nuns. But for laypeople the precept enjoins abstaining from sexual relations with an illicit partner. The primary transgression is entering into full sexual union, but all other sexual involvements of…
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