菩薩戒義疏 2.11

2.11

第八、慳惜加毀戒，慳惜是愛悋之名，加毀是身口加辱。前人求財請法，慳悋不與復加毀辱，頓乖化道故得罪。此戒七眾同犯，大小不全共。菩薩不揀親疎，求者皆施，不與、加辱皆犯，以本誓兼物故。聲聞唯弟子不教法，犯第七聚。不與財不制。尼家二歲內不與財法，犯第三篇。二歲外不與，犯第七聚。加毀隨事各結，不合為重。此戒備五緣成重：一、是眾生，二、眾生想，三、慳毀心，四、示慳相，五、前人領解。一、是眾生者，謂上中二境犯重，下境輕。二、眾生想，如前。三、慳毀心，謂惡瞋悋惜財法而加打罵是犯。若彼不宜聞法得財，宜見訶辱，皆不犯。自慳自毀，正是業主，犯輕垢，以前人教不犯我故。四、示慳相者，或隱避不與財法，或言都無，或手杖驅斥，或惡言加罵等，皆名示相。或自身示作，或使人打罵，皆重。若彼遣使求財請法，對使人慳惜，或惡言呵罵，皆應不重。既非對面，損惱彼輕。故《決定毘尼經》云：在家菩薩應行二施：一、財，二、法。出家菩薩行四施：一、紙，二、墨，三、筆，四、法。得忍菩薩行三施：一、王位，二、妻子，三、頭目皮骨。當知凡夫菩薩隨宜惠施，都杜絕故犯也。五、前人領解，知悋惜之相，領納打罵之言，隨事隨語結重。此戒亦一例結重也。

Eighth is the precept against stinginess coupled with disparagement. "Stinginess" is the name for possessive attachment; "coupled with disparagement" means heaping insults upon [the person] through body and speech. When another person seeks wealth or requests the Dharma, being stingy and unwilling to give and furthermore adding insult and humiliation runs completely counter to the path of transforming others; therefore one incurs an offense. Members of the seven assemblies equally commit this precept, but it is not entirely shared between the Mahāyāna and the Hīnayāna. A bodhisattva makes no distinction between close and distant, giving to all who ask; refusing to give and adding insult both constitute an offense, because the fundamental vow encompasses all beings. For the śrāvaka, it is only failing to teach the Dharma to a disciple that violates the seventh cluster (duṣkṛta); not giving wealth is not prohibited. In the case of nuns, not giving wealth or Dharma within two years violates the third category (pāyattika); not giving after two years violates the seventh cluster. Adding disparagement is incurred individually according to the circumstance and is not combined into a major [offense]. This precept is complete with five conditions to constitute a major offense: first, that it is a sentient being; second, the notion of a sentient being; third, the mind of stinginess and disparagement; fourth, manifesting the signs of stinginess; fifth, the other person understands. Regarding the first, that it is a sentient being: it means that objects of the upper and middle grades constitute a major offense, while those of the lower grade are minor. Second, the notion of a sentient being is as before. Third, the mind of stinginess and disparagement means that stingily withholding wealth or Dharma out of malice and anger and additionally beating or scolding [the person] constitutes an offense. If the other person is unsuited to hear the Dharma or receive wealth, and it is fitting that they be scolded and humiliated, in neither case is it an offense. Being stingy oneself and disparaging oneself is properly the master of the karma and incurs a minor defilement infraction, because the other person's instructing does not offend against oneself. Fourth, manifesting the signs of stinginess means either hiding away and not giving wealth or Dharma, or claiming to have nothing at all, or driving them away with a staff, or heaping abuse with harsh words, and so forth—all of which are called manifesting the signs. Whether manifesting and doing it with one's own body, or having another beat and scold them, both are major. If the other person sends an emissary to seek wealth or request the Dharma, and one is stingy toward the emissary or harshly scolds them, none of these should be major; since it is not face to face, the harm and distress to the person are slight. Thus the Vinayaviniścaya-sūtra states: "Lay bodhisattvas should practice two kinds of giving: first, wealth; second, Dharma. Monastic bodhisattvas practice four kinds of giving: first, paper; second, ink; third, brushes; fourth, Dharma. Bodhisattvas who have attained forbearance practice three kinds of giving: first, royal thrones; second, wives and children; third, head, eyes, skin, and bones." One should know that ordinary bodhisattvas bestow gifts according to what is appropriate; cutting them off entirely constitutes an offense. Fifth, the other person understands: recognizing the signs of stinginess and receiving the words of beating and scolding; with each circumstance and each utterance a major [offense] is incurred. This precept is likewise determined as major by this rule.