梵網經菩薩戒本疏 4.10

4.10

第八、治行者，略顯十種：一、思惟己身及以財物，皆是無常磨滅之法，一旦廢壞非惜能留，是故慳惜都無所益。二、況此並是王賊水火惡子等分，彼既未侵速應捨施，置堅牢藏令永屬己。三、若慳不施，則種世世貧窮之業以隨自身。四、又由我先世不串習施，故今有財慳而不能施，若我今者不勵力施，此習不破更增長能障大施，故我今應勵意違慳而行惠施。五、又若自貧乏恐不存濟而慳不施，則當思惟貧是施障，為破此障應當忍苦勵力行施。我因宿業曾受種種飢渴等苦，不能饒益於一眾生，今我行施得饒益他，設受眾苦乃至殞命，而終不令乞者空迴，況當猶有餘菜葉等可以活命？是故應當忍此貧苦而行布施。六、若於身命及所重財而不能捨，即當思惟：我於三界大師前發大菩提心時，一切內外皆已捨訖，如何今乃違本誓孤負眾生？七、又使令我犯菩薩波羅夷罪，則為欺誑十方諸佛，甚為不可。八、我今捨此不堅固物臭穢之身，今我當得清淨法身堅固之法，此既益我，若不行施則失大利。九、此身及財是虛妄物，尚不捨滿眾生願，何能當以無上菩提饒益眾生？十、我當觀察一切法空無我我所，而今於此虛妄身財慳悋不捨，何能證入平等法性？思惟如是十種對治，於諸慳悋無不能捨，具如《華嚴》、《智論》、《瑜伽》等說。

Eighth, regarding the practices of remedy, ten kinds are briefly set forth: First, reflect that one's own body as well as material possessions are all impermanent and destructible phenomena; once ruined, stinginess cannot preserve them, so being stingy and possessive is entirely of no benefit. Second, moreover, these are all equally shared with kings, thieves, floods, fires, unfilial sons, and the like; since they have not yet seized them, one should swiftly give them away in generosity, storing them in a secure treasury to belong permanently to oneself. Third, if out of stinginess one does not give, one plants karma of poverty through successive lifetimes to follow oneself. Fourth, furthermore, because in past lives I did not habituate myself to giving, now though having wealth I am stingy and unable to give; if I do not strive to give now, this habit will not be broken, and its increase will be able to obstruct great giving; therefore, I should now exert my mind to counter stinginess and practice giving. Fifth, again, if, being poor and destitute, one fears failing to survive and is stingy and does not give, one should reflect that poverty is an obstacle to giving; to shatter this obstacle, one should endure suffering and vigorously practice giving. Due to past karma I have experienced various sufferings such as hunger and thirst without benefiting a single sentient being; now by practicing giving I can benefit others, so even if I undergo manifold sufferings up to losing my life, I will ultimately not let the requester return empty-handed, much less when there are still remaining vegetable leaves and the like with which I can sustain my life; therefore, one should endure this poverty and suffering to practice giving. Sixth, if one cannot relinquish one's body, life, and prized possessions, one should immediately reflect: "When I generated the great bodhicitta before the Great Master of the Triple World, all internal and external [things] were already relinquished; how could I now betray my original vow and fail sentient beings?" Seventh, furthermore, if it causes me to commit a bodhisattva pārājika offense, it would be deceiving the Buddhas of the ten directions, which is utterly unacceptable. Eighth, "I now relinquish these unstable things and this foul, defiled body; now I will attain the pure dharmakāya and the indestructible Dharma; since this benefits me, if I do not practice giving, I will forfeit great benefit." Ninth, this body and wealth are illusory things; if one cannot even relinquish them to fulfill the wishes of sentient beings, how could one in the future benefit sentient beings with unexcelled bodhi? Tenth, I should contemplate that all phenomena are empty, devoid of self and what belongs to a self; if now I am stingy and unyielding with this illusory body and wealth, how could I realize and enter into the equal nature of phenomena? Contemplating these ten kinds of remedies, there is no stinginess one cannot relinquish, fully as explained in the Avataṃsaka Sūtra, the Dazhidulun, the Yogācāra[-bhūmi], and so on.