大乘義章 5.59

5.59

五慳之義，如《成實》說，堅著不捨，目之為慳。慳隨境別，離分為五：一住處慳、二者家慳、三者施慳、四稱讚慳、五者法慳。住處慳者，有人於己住處生慳，作如是念：「我獨住此，不用餘人，令我自在。」是慳過患，凡有五種：一於未來諸善比丘，不欲令來；二於已來諸善比丘，瞋恚不憙；三欲令去；四藏僧物，不欲與之；五於僧施物生我所心，計為恩德。此是五過。是人於彼共有法中，當不能捨，何況自身所有諸餘。以是過故，於解脫中終無有分。言家慳者，有人於彼往還俗家，生慳悋心，作如是念：「我於此家常獨出入，不用餘人。設有餘人，令我最勝。」是慳過患亦有五種：一者白衣有不吉事，與之同憂；二者白衣有利益事，與之同喜；三斷白衣所為勝福；四斷受者令不得施；五生其家為廁中鬼及諸惡處。言施慳者，有人於彼施物之中生慳悋心，作如是念：「令我於此獨得施物，餘者不得。設令與之，勿使過我。」是慳過患，亦有五種：一常乏資生；二令施者不得為福；三令受者不得財利；四毀呰善人；五心常憂惱。以此過故，是人未來生地獄中。設得為人，常在貧窮，無有資財。稱讚慳者，有人於他稱讚之中，生慳悋心，作如是念：「令獨讚我，莫讚餘人，莫使勝我。」名稱讚慳。是慳過患，亦有五種：一聞讚餘人，心常擾動。二毀呰善人。三自高卑他。四常被惡名。五於未來百千世中常無淨心。言法慳者，有人於法生慳悋心，便作是念：「令我獨知十二部經，莫使他知。設令他知，勿使勝我。」又自知義，祕而不說。是過差別，乃有七種：一所生常盲；二常為愚癡；三多怨中生不得自在；四退失聖胎；五諸佛怨賊；六善人遠離；七無惡不造。五慳之義，辨之略爾。

The meaning of the five parsimonies: as explained in the *Tattvasiddhi*, tenaciously clinging without giving up is termed 'parsimony'. Parsimony is divided into five kinds in accordance with different objects: first, parsimony of dwelling place; second, parsimony of family; third, parsimony of offerings; fourth, parsimony of praise; fifth, parsimony of the Dharma. As for parsimony of dwelling place, a person gives rise to parsimony regarding their own dwelling place, thinking thus: 'Let me dwell here alone, without need of other people, allowing me to be self-reliant.' There are altogether five faults in this parsimony: 1. not wanting good monks to come in the future; 2. feeling angry and displeased toward good monks who have already arrived; 3. wishing them to leave; 4. hiding Saṅgha property and not wishing to give it to them; 5. giving rise to a sense of 'mine' regarding the property offered to the Saṅgha, considering it as a favor [bestowed by oneself]. These are the five faults. If such a person cannot give up what belongs to the shared Dharma, how much less their own personal possessions? Because of these faults, they will ultimately have no share in liberation. As for parsimony of family, a person gives rise to a stingy mind toward the lay families they frequent, thinking thus: 'Let me constantly go in and out of this family alone, without need of other people; and even if there are other people, let me be the most superior.' The faults of this parsimony are also fivefold: 1. when the layperson meets with misfortune, grieving together with them; 2. when the layperson meets with beneficial things, rejoicing together with them; 3. severing the superior merit created by the layperson; 4. obstructing recipients so that they cannot receive offerings; 5. being reborn in that family as a toilet-dwelling ghost or in various bad destinations. As for parsimony of offerings, a person gives rise to a stingy mind regarding offered things, thinking thus: 'Let me alone obtain offerings here, and not others; even if they are given to others, do not let them surpass me.' The faults of this parsimony are also fivefold: 1. constantly lacking the necessities of life; 2. causing the giver not to obtain merit; 3. causing recipients not to obtain wealth and benefits; 4. slandering good people; 5. the mind being constantly troubled by sorrow. Because of these faults, this person will be reborn in hell in the future; even if they manage to become human, they will always be in poverty without any wealth. As for parsimony of praise, a person gives rise to a stingy mind regarding praise given by others, thinking thus: 'Let them praise me alone, not others, and let no one surpass me.' This is called parsimony of praise. The faults of this parsimony are also fivefold: 1. upon hearing praise for others, the mind is constantly disturbed; 2. slandering good people; 3. exalting oneself and disparaging others; 4. constantly suffering bad repute; 5. constantly lacking a pure mind for hundreds of thousands of lifetimes in the future. As for parsimony of the Dharma, a person gives rise to a stingy mind regarding the Dharma, and thinks thus: 'Let me alone know the twelve divisions of scriptures, and do not let others know them; even if they know them, do not let them surpass me.' Furthermore, knowing the meaning themselves, they keep it secret and do not preach it. The distinct faults of this are sevenfold: 1. being born constantly blind; 2. constantly being foolish; 3. being born among many enemies without autonomy; 4. falling away from the noble lineage; 5. becoming an enemy and thief to the Buddhas; 6. being shunned by good people; 7. leaving no evil uncommitted. The meaning of the five parsimonies is briefly explained thus.