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# 法苑珠林 90.25

法苑珠林 90.25

- **Language:** Classical Chinese

### [90.25](https://indike.org/pramana/in.bauddha.taisho.2122.90.25)

復次舍利子。是諸菩薩摩訶薩。為欲利益安樂無量眾生故求於佛智。行毘梨耶波羅蜜多。彼諸菩薩摩訶薩於己身肉尚行惠施。況復規求妄想惡肉。而於他家起諸慳嫉。舍利子。彼諸比丘慳他家故。我說是人為癡丈夫。為活命者。為守財穀奴僕隷者。為重財寶玩縛者。唯於衣食所欽尚者。為求妄想貪嗜惡肉起慳嫉者。舍利子。我今更說如是正法。彼諸比丘。先至他家。不應見餘比丘而生嫉妬。若有比丘違我法教。見餘比丘或作是言。此施主家先為我識。汝從何來。乃在此耶。我於此家極為親密。調謔交顧。汝從何來。輙相侵奪。舍利子。以何等故彼慳比丘。於後來者偏生嫉妬。舍利子。由諸施家許其衣鉢飲食臥具病緣醫藥及供身等資生什物。彼作是念。恐彼施主將先許物施後來者。由如是故。即此比丘於施主家起三重過。一者起住處過。見餘比丘。或起恨言。我於今者當離此處。二者凡所習近。當言未知應與不應。三者於不定家妄起諸過。舍利子。彼慳比丘於後來人發三惡言。一者說住處過。以諸惡事增益其家。令後比丘心不樂住。二者於後比丘所有實言反為虛說。三者詐現善相諂附是人。伺有微隙對眾喚舉。舍利子。如是比丘。於他施家生慳嫉者。速滅一切所有白衣法。永盡無遺。

> "Moreover, Śāriputra, these bodhisattva-mahāsattvas seek the wisdom of the Buddha in order to benefit and bring peace and happiness to immeasurable sentient beings, practicing vīryapāramitā. Those bodhisattva-mahāsattvas would even make an offering of the flesh of their own bodies, how much more so should they seek after wicked flesh of delusion, or give rise to stinginess and jealousy toward other families? Śāriputra, regarding those bhikṣus who are stingy toward other families, I say that such persons are foolish fellows, mere subsisters, servants and slaves guarding property and grain, prisoners bound by craving who value wealth and jewels, those who admire only food and clothing, who give rise to stinginess and jealousy in pursuit of deluded desire and craving for foul meat. Śāriputra, I now further preach this True Dharma: Those bhikṣus, having arrived first at another's house, should not look upon other bhikṣus and give rise to jealousy. If there is a bhikṣu who disobeys my Dharma teachings, seeing another bhikṣu, he might say: 'This donor's family was known to me first. Where have you come from to be here? I am extremely close with this family, bantering and exchanging regards. Where have you come from to brazenly encroach upon me?' Śāriputra, for what reason does that stingy bhikṣu give rise to partial jealousy toward the latecomer? Śāriputra, because the donor families promised him robes, bowls, food, drink, bedding, medicines for illness, and requisites for personal support, he thinks: 'I fear that the donor will give the items previously promised to the latecomer.' For this reason, this bhikṣu gives rise to three grave faults regarding the donor's family: First, he gives rise to the fault regarding the dwelling place—seeing other bhikṣus, he might resentfully say, 'I should now leave this place'; second, regarding whatever familiarity he had, he would say it is uncertain whether anything should be given; third, regarding families that are not fixed, he deludedly gives rise to various faults. Śāriputra, that stingy bhikṣu utters three types of evil speech against the latecomer: First, he speaks of the faults of the dwelling place, adding evil rumors to the family so that the later bhikṣu takes no pleasure in staying; second, whatever true words the later bhikṣu speaks, he counters by calling them falsehoods; third, he falsely assumes an appearance of goodness to flatter and attach himself to that person, watching for the slightest flaw to publicly expose and accuse him. Śāriputra, such a bhikṣu who gives rise to stinginess and jealousy toward other donor families will quickly extinguish all good worldly qualities he possesses, entirely and without remainder.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.90.25) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2122.90.25](https://indike.org/pramana/in.bauddha.taisho.2122.90.25) · Pramāṇa
