Chinese
为欲贪求利养恭敬自赞毁他。是名第一他胜处法。是即多分以贪究竟。若无所得但由嫉妒。以瞋究竟。第四门者。如经而菩萨至波罗夷罪。菩萨本愿利他为心。引好推恶失坏大乘。若人无道毁菩萨时。如何引恶好事向他。谓作是念。彼行此事坚固我戒。我若不忍恶在己身。 悭生毁辱戒第八 经。若佛子自悭至是菩萨波罗夷罪。 述曰。初制意者。菩萨本愿为有情界留生死身。既菩萨身属于众生。况乎财物非自所有。故悭施障。破万行甚深。居意地广毁六度。是故偏制为根本重。多求广施菩萨所宜。贪不深违故为轻罪。释文中。言菩萨见一切贫穷人来乞者。菩萨地云。见有胜利而来乞者。方应施与。欲以财摄易化导故。若无利益。设有安乐不应施与。何以故。若施彼时。虽暂令彼于菩萨所心生欢喜。而后令彼广作种种不饶益事。谓因施故。令彼多行憍逸恶行身坏已后堕恶趣故。此中诸句如七十五。略摄颂曰。设他财法利。不应自法衰。若自但衰物。他财法盛为。言随前人所须一切给与者。七十四云。若贫乏者于自仆从。若中财者即于彼所及贫苦所。若大财者即于彼所。亦于其余来求者所。各善分布而行布施。今此经文且依第三也。如龙树云。菩萨身心应如药树一切虽取根茎枝叶而不分别由我得益。 现代汉语译本 为了贪图利益、寻求供养和尊敬，（菩萨）自我赞扬并诋毁他人，这被称为第一条他胜处法（pārājika-dharma，断头罪）。这通常是以贪婪作为最终目的。如果没有获得任何东西，仅仅是出于嫉妒，则以嗔恨作为最终目的。第四种情况是，正如经文所说，菩萨犯下波罗夷罪（pārājika，断头罪），是因为菩萨的本愿是以利益他人为心，引导好的方面，推开坏的方面，避免破坏大乘（Mahāyāna，大乘）的修行。如果有人不讲道理地诋毁菩萨时，如何引导坏事，将好事导向他呢？应该这样想：‘他做这件事是为了坚定我的戒律。如果我不忍受，恶果就会落在我自己身上。’ 悭吝导致毁坏和侮辱戒律，第八条 经文：如果佛子（Buddhaputra，佛之子）悭吝，直至犯下菩萨波罗夷罪（pārājika，断头罪）。 解释：最初制定这条戒律的用意是，菩萨的本愿是为了有情众生（sattvas，有情）留在生死轮回中。既然菩萨的身体都属于众生，更何况财物呢，更不是自己所拥有的。所以，悭吝布施会障碍和破坏万行（sarva-karmāni，一切行为）的修行，其影响非常深远，广泛地毁坏六度（pāramitā，六度）。因此，特别制定这条戒律作为根本重罪。多方寻求和广泛布施是菩萨应该做的。贪婪不是严重的违犯，所以是轻罪。释文中说，菩萨见到一切贫穷的人来乞讨。菩萨地（Bodhisattvabhūmi，菩萨地）中说，见到有利益可图而来乞讨的人，才应该施舍，因为想用财物来摄受，容易教化引导。如果没有利益，即使能带来安乐也不应该施舍。为什么呢？如果施舍给他们，虽然暂时让他们对菩萨心生欢喜，但之后会让他们广泛地做各种不利于人的事情，因为由于施舍的缘故，让他们多行骄慢放逸的恶行，身坏之后堕入恶趣（durgati，恶道）。这里面的句子和第七十五条一样。简略地总结说：如果他人需要财物和佛法，不应该使自己的佛法衰退。如果自己只是损失财物，而他人的财物和佛法得以增长，也是可以的。说到随前来乞讨的人所需的一切都给予，第七十四条说：如果贫乏的人是自己的仆从，如果是中等财富的人，就从他们那里以及贫苦的人那里获取，如果是大财富的人，就从他们那里，也从其余来求的人那里获取，各自妥善地分配而行布施。现在这篇经文且依据第三种情况。如龙树（Nāgārjuna，龙树）所说：菩萨的身心应该像药树一样，一切众生都可以取用它的根茎枝叶，而不分别是否由我得到利益。
English
English version For the sake of greedily seeking profit, offerings, and respect, (a Bodhisattva) praises himself and disparages others. This is called the first pārājika-dharma (defeat). This is mostly accomplished with greed as the ultimate goal. If nothing is gained, but it is solely out of jealousy, then it is accomplished with hatred as the ultimate goal. The fourth case is, as the sutra says, a Bodhisattva commits a pārājika (defeat) because the Bodhisattva's original vow is to benefit others, guide towards the good, push away the bad, and avoid destroying the practice of Mahāyāna (Great Vehicle). If someone unreasonably slanders a Bodhisattva, how can one guide the bad and direct the good towards him? One should think: 'He is doing this to strengthen my precepts. If I do not endure, the bad consequences will fall upon myself.' The eighth precept: Stinginess leads to destruction and humiliation of the precepts. Sutra: If a Buddha-son (Bodhisattvaputra) is stingy, to the point of committing a Bodhisattva pārājika (defeat). Explanation: The initial intention of establishing this precept is that the Bodhisattva's original vow is to remain in the cycle of birth and death for sentient beings (sattvas). Since the Bodhisattva's body belongs to sentient beings, let alone wealth, which is not one's own. Therefore, stinginess in giving obstructs and destroys the practice of all actions (sarva-karmāni), its impact is very profound, and it widely destroys the six perfections (pāramitā). Therefore, this precept is specifically established as a fundamental grave offense. Seeking widely and giving generously is what a Bodhisattva should do. Greed is not a serious violation, so it is a minor offense. The explanation says that the Bodhisattva sees all poor people coming to beg. The Bodhisattvabhūmi (Stages of a Bodhisattva) says that one should give to those who come to beg with the potential for benefit, because one wants to use wealth to embrace and easily teach and guide them. If there is no benefit, even if it can bring happiness, one should not give. Why? If one gives to them, although it temporarily makes them happy towards the Bodhisattva, it will later cause them to widely do all kinds of things that are not beneficial to others, because due to the giving, it causes them to engage in arrogant and unrestrained evil deeds, and after the destruction of their body, they fall into the evil realms (durgati). The sentences here are the same as in the seventy-fifth section. Briefly summarized: If others need wealth and Dharma, one should not cause one's own Dharma to decline. If one only loses wealth, but the wealth and Dharma of others increase, that is also acceptable. Speaking of giving everything that the person who comes to beg needs, the seventy-fourth section says: If the poor person is one's own servant, if they are of medium wealth, then one should obtain from them and from the poor, if they are of great wealth, then one should obtain from them, and also from others who come to ask, and distribute and give appropriately. Now this sutra is based on the third situation. As Nāgārjuna (Dragon Tree) said: The Bodhisattva's body and mind should be like a medicinal tree, where all sentient beings can take its roots, stems, branches, and leaves without distinguishing whether I benefit from it. --------------------------------------------------------------------------------
Chinese
若尔多财但彼有益一切施耶。不尔。颂曰。父母及师长。未许自无能。此亦于一切。一向不应为。菩萨地云。身命乃至毒刀酒等但有义利一切施与。父母师长定不应施。何以故。以有恩者常生顶戴任屠卖故。言未许者亦有二种。一他所有。谓如论说。不应侵夺父母妻子奴婢等物持用布施。行有罪福。菩萨相似功德摄故。二自所有。谓如论说。若不先以正言晓喻令其欢喜。终不强逼令其忧恼施来求者。虽复晓喻令生乐欲。而不施与怨家恶者。不以妻子形容耎弱族姓男女施来求者令作奴婢。此意为显此亦众生平等所愍。不应为彼乐令此生苦故。若尔云何须达拏太子强逼男女施婆罗门。彼亦晓喻。谓如彼云。两儿白言。我宿何罪是国王种而作奴婢今乞忏悔。太子语言。天下恩爱皆当别离。一切无常。何可保守。我得无上平等道时。自当度汝。问若已晓喻何不肯去。如彼经云。婆罗门打血出流地。太子泪下其地即沸。答彼非不肯作奴婢。唯待阿娘欲面别。如说母来不见我。当如牛母失犊子啼哭竟日向东西。言自无能者。若见由施退菩提行。则不应施。为显此义。鹙子十解示退之迹。非分慧施反生退故。如十住论云。出家之人若行财施则妨余善。必多事故。故于出家称赞法施。于在家者称赞财施。由此决定毗尼经云。在家菩萨应 现代汉语译本 若有人问：‘是否所有布施都有益处？’ 回答：‘并非如此。’ 颂词说：‘父母以及师长，未经允许且自身能力不足时，对于一切（布施），都不应该轻易去做。’ 《菩萨地持经》中说：‘身体、性命，乃至毒药、刀剑、酒等，只要有利益，都可以施与。但父母、师长，一定不能施与。’ 为什么呢？ 因为他们是对自己有恩的人，应该常常顶戴恭敬，即使他们要屠杀或贩卖自己，也应该顺从。 所说的‘未经允许’，也有两种情况：一是属于他人的东西。 比如经论中说：‘不应该侵夺父母、妻子、奴婢等人的财物，拿去布施。’ 这样做，行为本身有罪有福，因为菩萨的功德是相似相续的。 二是属于自己的东西。 比如经论中说：‘如果不先用正当的言语晓喻他们，让他们欢喜，最终不应该强迫他们忧愁苦恼，而施舍给前来乞求的人。’ 即使已经晓喻，使他们产生乐意施舍的心，也不应该把东西施舍给怨家恶人。不应该把容貌柔弱的妻子，或者出身高贵的男女，施舍给前来乞求的人，让他们做奴婢。’ 这意思是说，这也是对众生平等怜悯，不应该为了让那个人快乐，而让这个人受苦。 如果这样说，那么须达拏（Sudāna）（意为善施）太子强迫男女施舍给婆罗门（Brahmana）（意为净行者）又是怎么回事呢？ 他也是晓喻过的。 比如经中说：‘两个孩子哭着说：‘我们前世犯了什么罪，生为国王的后代，却要做奴婢，现在乞求忏悔。’ 太子说：‘天下所有的恩爱，终究都要别离。一切都是无常的，有什么可以保守的呢？ 我得到无上平等之道的时候，自然会度化你们。’ 有人问：‘如果已经晓喻，为什么他们还不肯离去呢？’ 就像经中说：‘婆罗门鞭打他们，血流到地上。太子流下眼泪，滴到地上，地上立刻沸腾起来。’ 回答说：‘他们并非不肯做奴婢，只是等待母亲来，想和她见最后一面。’ 就像经中说：‘母亲来了，如果见不到我，就会像母牛失去小牛一样，整天啼哭，面向四方。’ 所说的‘自身能力不足’，是指如果看到因为布施而退失菩提道行，就不应该布施。 这是为了显示这个道理，舍利子（Śāriputra）（意为身子）的十种解说，显示了退失道行的迹象。 因为不恰当的智慧布施，反而会产生退失。 比如《十住毗婆沙论》中说：‘出家之人如果行财布施，就会妨碍其他的善行，必定会产生很多事故。’ 所以对于出家之人，称赞法布施；对于在家之人，称赞财布施。 由此可以确定，《毗奈耶经》（Vinaya）（意为律）中说，在家的菩萨应该......
English
English version If someone asks: 'Is all giving beneficial?' The answer is: 'Not so.' The verse says: 'Parents and teachers, without permission and when one's own ability is insufficient, should not be done lightly for all (giving).' The *Bodhisattvabhūmi* (Stages of a Bodhisattva) states: 'Body, life, and even poison, swords, alcohol, etc., can all be given as long as there is benefit. But parents and teachers must never be given.' Why? Because they are those who have been kind to oneself, and one should always respectfully honor them, even if they were to slaughter or sell oneself, one should obey. The 'without permission' mentioned has two situations: one is things that belong to others. For example, the scriptures say: 'One should not seize the property of parents, wives, servants, etc., to use for giving.' Doing so, the action itself has both merit and demerit, because the merits of a Bodhisattva are similar and continuous. The second is things that belong to oneself. For example, the scriptures say: 'If one does not first explain to them with proper words, making them happy, one should ultimately not force them to be sad and distressed, and give to those who come to beg.' Even if one has explained and made them willing to give, one should not give things to enemies or evil people. One should not give away one's wife, who is delicate in appearance, or men and women of noble birth, to those who come to beg, to make them slaves.' This means that this is also to equally pity sentient beings, and one should not make this one suffer in order to make that one happy. If that is the case, then how did Prince Sudāna (善施) (meaning 'good giver') force men and women to give to Brahmins (净行者) (meaning 'pure practitioners')? He also explained it to them. For example, the scripture says: 'The two children cried and said: 'What sin did we commit in our past lives that we were born as descendants of a king but have to be slaves? Now we beg for repentance.' The prince said: 'All love and affection in the world will eventually be separated. Everything is impermanent, what can be preserved? When I attain the unsurpassed path of equality, I will naturally liberate you.' Someone asks: 'If they have already been explained to, why are they still unwilling to leave?' Just like the scripture says: 'The Brahmin whipped them, and blood flowed to the ground. The prince shed tears, which dripped to the ground, and the ground immediately boiled.' The answer is: 'They are not unwilling to be slaves, but are waiting for their mother to come, wanting to see her one last time.' Just like the scripture says: 'If mother comes and does not see me, she will cry all day facing all directions like a cow that has lost its calf.' The 'insufficient ability' mentioned refers to if one sees that giving will cause one to regress from the path of Bodhi, then one should not give. This is to show this principle, the ten explanations of Śāriputra (身子) (meaning 'body'), show the signs of regressing from the path. Because inappropriate wisdom giving will instead produce regression. For example, the *Daśabhūmika-vibhāṣā-śāstra* (十住毗婆沙论) says: 'If a renunciant practices material giving, it will hinder other good deeds and will inevitably cause many accidents.' Therefore, for renunciants, Dharma giving is praised; for lay people, material giving is praised. From this it can be determined that the *Vinaya* (律) (meaning 'discipline') says that lay Bodhisattvas should... --------------------------------------------------------------------------------