[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [藥師經疏](https://indike.org/pramana/in.bauddha.taisho.2767) › 1.4 # 藥師經疏 1.4 藥師經疏 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2767.1.4) 經。爾時至不欲分施　第四答聞。經除障文分為五。一治多貪。二治破戒。三治妬忌。四治離隙。五治不定。就初文中文分為六。一他求悋惜。二不濟親因。三乘業受生。四聞名往救。五咸蒙願遂。六好惠無疲。就初文中文分為二分。一辨貪癡。二辨瞋恚。此則初也。不識善惡者是總多貪無厭者貪是欲於他財惜是悋於己物。四分律說。有一比丘。池邊習定池龍敬德以身繞之。比丘心惡欲令龍去。方便說偈。從索珠云。光耀摩尼寶瓔珞莊嚴身。若能施我者是名為善親。池龍慳惜說偈答云。我愛摩尼寶過汝比丘身。我終不施汝任汝不相親。佛因此事復說偈云。多貪人所惡數乞朋友乖比丘乞龍珠一去不復迴故知貪惜能捨親友故。天請問經云。慳貪捨親友即其義也。又由護惜不行惠施。又由貪故。唯欲他財所生之處。貧窮之少無父無母無妻無子。無善知識無親友人。又花嚴論第四卷云。賢聖作是說貪嫉最苦器。見於乞求者其心則惱濁。惱濁剎那中則能作鄙漏愚癡慳不施以種貧窮本。又貪者雜集第一云。謂三界愛為體。生眾苦為業。不知布施者不識行善因。及施果報者不識行善。因能感善果。愚癡無智者顯前不識善惡。以愚癡無智故不識善惡。雜集論云。愚癡即是無明。無明者三界無智為體。雜染生起不依為業。闕於信根者。顯前不知布施。及施果報不信者。雜集云。謂愚分於諸善法心不忍信以不清淨心不希望為體。懈怠所依為業。聚財護惜不欲分施者顯前多貪無厭。 > Sūtra: 'At that time...' to '...do not wish to share and give.' Fourth, answering \[regarding the benefits of\] hearing \[the name\]. The sūtra text on eliminating obstacles is divided into five: 1. curing excessive greed; 2. curing broken morality; 3. curing jealousy; 4. curing discord; 5. curing indeterminacy. Within the first text, the text is divided into six: 1. stinginess when asked by others; 2. not relieving close kin; 3. taking birth according to karma; 4. hearing the name and going to save; 5. all having their vows fulfilled; 6. taking pleasure in giving without weariness. Within the first text, the text is divided into two parts: 1. discerning greed and delusion; 2. discerning anger. This then is the first. 'Not recognizing good and evil' is general. As for 'excessive greed without satiety': 'greed' is desiring others' wealth; 'begrudging' is stinginess with one's own property. The Sifen lü states: There was a monk practicing concentration by a pool. The pool's nāga revered his virtue and coiled around him with its body. The monk was displeased and wished to make the nāga leave, so he expediently spoke a verse demanding its jewel, saying: 'The radiant maṇi jewel necklace adorns your body; / If you can give it to me, you are called a good friend.' The pool's nāga was stingy and spoke a verse in reply, saying: 'I love the maṇi jewel more than your monk's body; / I shall never give it to you, whether you remain close or not.' On account of this matter, the Buddha further spoke a verse, saying: 'Excessive greed is detested by people; frequent begging estranges friends. / The monk begged for the nāga's jewel, and once gone, it never returned.' Therefore we know that greed and stinginess can alienate close friends. Thus the Devatāparipṛcchā Sūtra states: 'Stinginess and greed abandon close friends'—that is its meaning. Furthermore, due to guarding and stinginess, one does not practice giving. Moreover, due to greed, one desires only others' wealth; wherever one is born, one is poor and destitute, without father, mother, wife, or child, without good spiritual friends, and without relatives or friends. Furthermore, the fourth fascicle of the Huayan lun states: 'The sages and āryas spoke thus: Greed and jealousy are the vessels of greatest suffering. / Seeing a beggar, their minds become vexed and turbid; / Within that turbid kṣaṇa, they can commit base defilements; / Stupidity and stinginess without giving plant the roots of poverty.' Furthermore, regarding greed, the first fascicle of the Abhidharma-samuccaya-vyākhyā states: 'Attachment to the three realms constitutes its essence; generating manifold sufferings constitutes its activity.' 'Not knowing giving' means not recognizing the cause of practicing goodness. 'And the fruit and retribution of giving' means not recognizing that practicing good causes can induce good fruits. 'Foolish and without wisdom' reveals the preceding 'not recognizing good and evil'; because of being foolish and without wisdom, they do not recognize good and evil. The Abhidharma-samuccaya-vyākhyā states: 'Foolishness is ignorance. Ignorance takes lack of wisdom regarding the three realms as its essence, and serving as the support for the arising of defilements as its activity.' 'Lacking the faculty of faith' reveals the preceding 'not knowing giving and the fruit and retribution of giving.' As for lack of faith, the Abhidharma-samuccaya-vyākhyā states: 'A faction of foolishness toward wholesome dharmas: the mind not approving in faith, taking an unpurified mind and lack of aspiration as its essence, and serving as that upon which indolence relies as its activity.' 'Amassing wealth and guarding it stingily, not wishing to share and give' reveals the preceding 'excessive greed without satiety.' > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.2767.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.2767.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2767.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2767~en-mt.1.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2767.1.4](https://indike.org/pramana/in.bauddha.taisho.2767.1.4) · Pramāṇa