天台菩薩戒疏 1.45

1.45

第八、故慳加毀戒。菩薩攝生，施為萬行之首，豈更鄙悋，加復毀辱？故制重罪。別具六緣：一、是上中之境；二、自有財法；三、有二想；四、廣加惡心，毀辱打罵；五、前人領解；六、令他空反，便犯，闕緣犯輕。就文為三：初、標名制令止惡，二、制令行善，三、舉過結犯。初又二：初明犯事，自慳教他，並具上緣，方結重罪。次明成業中，慳心為因，財法為緣，藏護封緘為法，務在鄙悋為業。次、「而菩薩」下，制令行善。乏於財法，俱為貧，我行未深，何能傾捨？隨心所與，善言慰謝，即不犯也。三、「而菩薩」下，舉過結犯。言句偈者，句舉能詮之少分，偈據教中之義，全如「如來妙色身」，乃至「是故我歸依」，歎佛三身具足。一微塵法者，舉一善言以為況也。

Eighth, the precept against stinginess and adding revilement. When a bodhisattva embraces sentient beings, giving is foremost among the myriad practices; how could one further be mean and stingy, and additionally revile and humiliate? Therefore, it is established as a major offence. It specifically possesses six conditions: 1. It is an object of upper or middle rank; 2. Oneself possesses material goods or the Dharma; 3. Having the two thoughts; 4. Extensively adding an evil mind, reviling, humiliating, beating, and scolding; 5. The other person understands; 6. Causing the other person to return empty-handed. When these are fulfilled, it constitutes an offence; when a condition is lacking, it is a minor offence. Regarding the text, there are three parts: first, stating the title and enjoining the cessation of evil; second, enjoining the practice of good; third, presenting the fault and declaring the offence. The first part also has two aspects: first, explaining the matter of violation: stinginess oneself and instructing another, only when both fulfill the above conditions, conclude a major offence. Next, in explaining the completion of the karma: a stingy mind is the cause; material goods and the Dharma are the condition; concealing, protecting, and sealing them away is the method; making meanness and stinginess one's business is the karma. Next, from 'yet a bodhisattva' onward, enjoining the practice of good: lacking material goods or the Dharma are both counted as poverty; if one's practice is not yet deep, how could one give away everything? Giving according to one's means and comforting and apologizing with kind words does not constitute an offence. Third, from 'yet a bodhisattva' onward, presenting the fault and declaring the offence: regarding 'a sentence or a verse', a sentence adduces a small part of that which expresses, while a verse relies on the complete meaning in the teaching, like 'The Tathāgata's wondrous form-body' up to 'Therefore I take refuge', extolling the Buddha as endowed with the three bodies. 'A speck-of-dust of Dharma' adduces a single wholesome word as an analogy.