佛說盂蘭盆經疏 2.37

2.37

有經中說：定光佛時目連名羅卜，母字青提。羅卜欲行，囑其母曰：「若有客來，孃當具膳。」去後客至，母乃不供，仍更詐為設食之筵。兒歸問曰：「昨日客來，若為備擬？」母曰：「汝豈不見設食處耶？」從爾已來五百生中慳慳相續，故云罪根深結。罪謂身口之業，根謂慳貪之心。多生相續為深，交固難解為結。從慳所起皆是罪業，非唯彼時一度妄語。謂慳貪是苦根，所作是苦業，餓鬼是苦果，為三事也。若準十重戒中，慳亦是業，唯貪為根，起罪業故。

There is a sūtra that says: At the time of Dīpaṅkara Buddha, Maudgalyāyana was named Luobu, and his mother was named Qingti. When Luobu was about to travel, he enjoined his mother, saying, 'If guests arrive, mother should prepare a meal.' After he left, guests arrived, but the mother did not provide for them; moreover, she falsely set up an empty banquet table. When the son returned, he asked, 'When guests arrived yesterday, how did you provide for them?' The mother said, 'Did you not see the place where food was set out?' From then on, through five hundred lifetimes, stinginess succeeded stinginess, and therefore it is said that the roots of offenses are deeply tied. 'Offenses' refers to the karma of body and speech; 'roots' refers to the mind of stinginess and greed. Continuity through many lifetimes is 'deep'; being firmly entwined and difficult to untie is 'tied'. Everything that arose from stinginess is sinful karma, not merely that single false speech back then. Stinginess and greed are the root of suffering, what is done is the karma of suffering, and the hungry ghost is the fruit of suffering—these are the three matters. According to the ten grave precepts, stinginess is also karma, and only greed is the root, because it gives rise to sinful karma.