妙法蓮華經玄贊 10.176

10.176

贊曰：顯佛能為大施主勸隨勿悋。《成實論》說：「慳有五種：一住處慳，二家慳，三施慳，四稱讚慳，五法慳。住處慳者，於已住處生慳念言：我獨住此令我自在，不用餘人。此有五種：一於未來諸善比丘不欲令來，二於已來諸善比丘瞋恚不喜，三欲令早去，四藏僧施物不欲與之，五於僧施物生我所心計為恩德。是人於彼共有法中尚不能捨，何況自身所有諸物？故於解脫終無有分。家慳者，於往還家生慳想言：我於此家常獨入出，不用餘人；設有餘人，令我最勝。此亦有五：一白衣有不吉事與之同憂，二彼有利事與之同喜，三喜白衣有勝富貴，四斷受者令不得施，五生其家為廁中鬼及諸惡處。施慳者，於他施物生慳悋想：令我於此獨得施物，餘人不得；設令與之，勿復過我。此亦有五：一常乏資生；二令施者不得為福；三令受者不得財利；四毀訾善人；五心常憂惱故當生地獄，設生人天常處貧薄。稱讚慳者，於他稱讚生慳悋心，令獨讚我莫讚餘人，設讚餘人莫使勝我。此亦有五：一聞讚餘人心常憂動，二訾毀善人，三自高卑他，四常被惡名，五於未來百千世中無有淨心。法慳者，於正法中生慳悋想：令我獨知十二部經，莫使他知；設令他知，莫使勝我。又自知義祕而不說。此過有七：一所生常盲，二常愚癡，三多怨中生不得自在，四退失聖胎，五諸佛怨賊，六善人遠離，七無惡不造。」由有如是種種過失故，勸勿慳也。世尊能行三種捨故，與一切生是大施主，故應學我。

The Eulogy says: This reveals that the Buddha can act as a great donor and encourages [them] to follow him without stinginess. The Tattvasiddhi-śāstra states: "Stinginess is of five kinds: first, stinginess regarding one's dwelling place; second, stinginess regarding families; third, stinginess regarding alms; fourth, stinginess regarding praise; fifth, stinginess regarding the Dharma. As for stinginess regarding one's dwelling place, it means generating a stingy thought regarding the place one already dwells in, saying: 'Let me dwell here alone so that I may be at ease, without needing other people.' This has five aspects: first, not wishing for good monks in the future to come; second, feeling anger and displeasure toward good monks who have already come; third, wishing for them to leave quickly; fourth, concealing things donated to the Saṅgha and not wishing to give them to them; fifth, conceiving a sense of 'mine' toward things donated to the Saṅgha and counting it as one's own favor. If this person cannot even relinquish what is held in common, how much less his own possessions? Therefore he will ultimately have no share in liberation. As for stinginess regarding families, it means generating a stingy idea regarding the families one visits, saying: 'May I alone constantly enter and leave this family, without needing other people; even if there are other people, let me be the most superior.' This also has five aspects: first, sharing sorrow when a householder has an inauspicious event; second, sharing joy when they have a gainful event; third, taking delight when a householder has superior wealth and honor; fourth, preventing recipients [from going to them] so that they cannot receive alms; fifth, being reborn in that family as a spirit in a latrine or in various evil places. As for stinginess regarding alms, it means generating a stingy thought regarding goods donated by others: 'Let me alone obtain the donated goods here, and let no other person obtain them; even if they are given to others, let them not surpass me.' This also has five aspects: first, constantly lacking the requisites of life; second, causing the donor not to attain merit; third, causing the recipient not to obtain wealth and profit; fourth, disparaging good people; fifth, because one's mind is constantly afflicted by anxiety, one is destined to be born in hell, and even if born among humans or devas, one will constantly dwell in poverty and deprivation. As for stinginess regarding praise, it means generating a stingy mind toward the praise given by others: 'Let them praise me alone, not praise other people; even if they praise other people, do not let them surpass me.' This also has five aspects: first, hearing others praised, one's mind is constantly distressed and agitated; second, defaming good people; third, exalting oneself and disparaging others; fourth, constantly incurring a bad reputation; fifth, having no pure mind for hundreds of thousands of lifetimes in the future. As for stinginess regarding the Dharma, it means generating a stingy thought regarding the correct Dharma: 'Let me alone know the twelve divisions of scriptures, and do not let others know them; even if others are made to know them, do not let them surpass me.' Furthermore, knowing the meaning oneself, one keeps it secret and does not explain it. This fault has seven aspects: first, in one's rebirths one is constantly blind; second, constantly foolish; third, born amidst many enemies and unable to be at ease; fourth, regressing from the noble embryo; fifth, being a foe and thief to the buddhas; sixth, being estranged from good people; seventh, leaving no evil undone." Because of such various faults, [the Buddha] encourages them not to be stingy. Because the Bhagavat is able to practice the three kinds of giving, he is a great donor to all sentient beings; therefore, [they] ought to emulate me.