瑜伽論記 5.151

5.151

增五中有二十四種五門，五種諸欲麁重隨遂行聚是有漏五蘊，相違則是無漏五蘊，五種失利養因行等，景云：此明失利因。若於是處受用利養者，謂檀越家，護此處所不聽餘僧往彼，則是家慳。若從彼得者，是第二從施主，則施主慳。若所得物者，是所施物慳。若所為得者，為由名聞故得，第四名聞慳。若如是得者，依諸等例普得施物，護惜此處名處所慳。次總結言：於此諸處心生吝惜者，謂於前五處生吝惜故，於現在中失其利養及於未來五失利養。泰云：若得利養如國家處，若從彼施主得，若所得財物等，若所為如持戒得，若方便如求請等。基云：此則成實論所說五慳，若於是處受用利養則是處慳。若從彼得者則是家慳亦名施主慳。若所得物者則施物慳。若所為得者則稱讚慳。若如是得者謂法慳。住處慳者，獨我住此不用餘人入，設有餘人我恒為主。家慳者，獨我有此家不用餘人入，設有餘人來於中我最勝。施物慳者，我獨取此物不用與餘人，設與餘我獨多勝。稱慳者，獨稱讚我，勿讚餘人，設讚餘人勿令勝我，法慳者，獨我能知諸經教義，勿令餘知，設有能知皆疎於我。今復判此五慳為失皆因行者，有通有別，通而言之五皆失二世利反背涅槃，約別而談前四是失利養因行，後一是背涅槃因行。

In the 'Numerical Groups of Five', there are twenty-four categories of five: The 'aggregation of dispositions following the five kinds of unrefined heaviness of desires' refers to the five defiled aggregates; their opposites are the five taintless aggregates. Regarding the 'five kinds of actions that are causes of losing offerings and support', Jing says: 'This explains the causes of losing gain. "If in that place one consumes offerings and support" refers to the household of a patron; guarding this place and not allowing other monks to go there is stinginess regarding households (kula-mātsarya). "If obtaining from them" is the second, from the donor, which is stinginess regarding donors (dāyaka-mātsarya). "If the things obtained" is stinginess regarding things to be given (tyāga-mātsarya). "If that for the sake of which one obtains"—obtaining for the sake of reputation—is the fourth, stinginess regarding reputation (varṇa-mātsarya). "If obtaining in this manner"—obtaining offerings widely according to various comparable precedents, guarding and cherishing this place—is called stinginess regarding dwelling places (āvāsa-mātsarya).' Next, concluding summarily, it says: '"Generating stinginess in one's mind toward these places" means that because of giving rise to stinginess toward the former five bases, one loses offerings and support in the present and loses offerings and support in five ways in the future.' Tai says: '"If obtaining offerings and support" is like the state's place; "if obtaining from that donor"; "if the material wealth obtained, etc."; "if that for the sake of which", like obtaining due to keeping precepts; "if the expedient", like seeking and requesting, etc.' Ji says: 'These are the five kinds of stinginess taught in the *Tattvasiddhi-śāstra*: "If in that place one consumes offerings and support" is stinginess regarding dwelling places. "If obtaining from them" is stinginess regarding households, also called stinginess regarding donors. "If the things obtained" is stinginess regarding things given. "If that for the sake of which one obtains" is stinginess regarding praise. "If obtaining in this manner" refers to stinginess regarding the Dharma. As for stinginess regarding dwelling places: "Only I shall live here; no other person may enter; even if there are others, I shall always be the host." As for stinginess regarding households: "Only I have this household; no other person may enter; even if other persons come, among them I am the most pre-eminent." As for stinginess regarding things given: "Only I shall take this thing; it must not be given to others; even if given to others, I alone should have more and better." As for stinginess regarding praise: "Praise only me; do not praise others; even if praising others, do not let them surpass me." As for stinginess regarding the Dharma: "Only I can understand the meaning of the teachings in the sūtras; do not let others understand; even if there are those who can understand, let them all be alienated from me." Now, in further determining that these five kinds of stinginess are actions that cause loss, there is both a general and a specific sense. Generally speaking, all five cause the loss of benefit in both lifetimes and run contrary to nirvāṇa. Speaking specifically, the first four are actions that cause the loss of offerings and support, while the last one is an action that causes deviation from nirvāṇa.'