[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 23.101 # 法苑珠林 23.101 法苑珠林 23.101 - **Language:** Classical Chinese ### [23.101](https://indike.org/pramana/in.bauddha.taisho.2122.23.101) 如佛藏經云。佛言。舍利弗。當來比丘好讀外經。當說法時莊校文辭令眾歡樂。惡魔爾時助惑眾人障礙善法。若有貪著音聲語言巧飾文辭。若復有人好讀外道經者。魔皆迷惑令心不安隱。是諸人等為魔所惑。覆障慧眼深貪利養。看諸外書猶如群盲為誑所欺。皆使令墮深坑而死。復次舍利弗。不淨說法者。不知如來隨宜意趣。自不善解而為人說是人現世得五過失。何等為五。一說法時心懷怖畏恐人難我。二內懷憂怖而外為他說。三是凡夫無有真智。四所說不淨但有言辭。五言無次第處處抄撮。是故在眾心懷恐怖。如是凡夫無有智慧心無決定但求名聞。疑悔在心而為人說。是故舍利弗。身未證法而在高座。身自不知而教人者。法墮地獄。又增一阿含經云。爾時世尊告諸比丘。當知有此四鳥。云何為四。一或有鳥聲好而形醜。謂拘翅羅鳥是也。二或有鳥形好而聲醜。謂鷙鳥是也。三或有鳥聲醜形亦醜。謂土梟是也。四或有鳥聲好形亦好。謂孔雀鳥是也。世間亦有四人當共觀知。云何為四。一或有比丘顏貌端正威儀成就。然不能有所諷誦諸法初中後善。是謂此人形好聲不好。二或有人聲好而形醜。出入行來威儀不成。而好廣說精進持戒初中後善義理深邃。是謂此人聲好而形醜。三或有人聲醜形亦醜。謂有人犯戒不精進。復不多聞。所聞便失。是謂此人聲醜形亦醜。四或有人聲好形亦好。謂比丘顏貌端正威儀具足。然復精進修行善法多聞不忘。初中後善善能諷誦。是謂此人聲好形亦好也。又增一阿含經云。爾時世尊告諸比丘。有四種雲。云何為四。一或有雲雷而不雨。二或有雲雨而不雷。三或有雲亦雨亦雷。四或有雲不雨不雷。是四種雲而像世間四種人。一云何比丘雷而不雨。或有比丘高聲誦習十二部經諷誦不失其義。然不廣與人說法。是謂雷而不雨。二云何雨而不雷。或有比丘顏貌端正威儀皆具。然不多聞高聲誦習十二部經。復從他受亦不忘失。好與善知識相隨。亦好與他人說法。是謂雨而不雷。三云何不雨不雷。或有人顏色不端威儀不具。不修善法亦不多聞。復不與他人說法。是謂此人不雨不雷。四云何亦雨亦雷。或有人顏色端正威儀皆具。好喜學問亦好與他法說。勸進他人令便承受。是謂此人亦雨亦雷。 > As the \*Sūtra on the Treasury of the Buddha\* says: The Buddha said: “Śāriputra, in future times bhikṣus will be fond of reading external texts. When preaching the Dharma, they will adorn their phrasing to cause the assembly to rejoice. The evil Māra will then assist in deluding the people and obstructing good dharmas. If there are those who greedily cling to sounds and words or cleverly embellished phrasing, or if there are people who are fond of reading the scriptures of non-Buddhists, Māra will delude them all, causing their minds to become unsettled. These people will be deluded by Māra; their eye of wisdom will be veiled and obstructed, and they will become deeply greedy for material support. Looking at external books, they will be like a flock of blind persons duped by deception, all caused to fall into a deep pit and die. Furthermore, Śāriputra, an impure preacher of the Dharma does not know the Tathāgata’s purpose in adapting \[the teaching\] to what is appropriate. Being personally lacking in good understanding yet preaching for others, this person in the present life incurs five faults. What are the five? First, when preaching the Dharma his mind harbors fear, dreading that people will refute him. Second, inwardly harboring anxiety and fear, he nevertheless preaches for others externally. Third, he is an ordinary person devoid of true wisdom. Fourth, what he preaches is impure, consisting merely of words. Fifth, his words lack proper sequence, excerpting pieces from here and there. For this reason, he harbors fear in the midst of the assembly. Such an ordinary person is devoid of wisdom, his mind lacks certitude, he merely seeks fame and renown, and harboring doubt and regret in his mind, he preaches for others. Therefore, Śāriputra, if one’s person has not realized the Dharma yet ascends the high seat, being oneself ignorant yet teaching others, by Dharma he shall fall into hell.” Furthermore, the \*Ekottarika-āgama\* states: At that time, the World-Honoured One addressed the bhikṣus: “You should know that there are these four kinds of birds. What are the four? First, there are birds whose sound is pleasing but whose appearance is ugly; namely, the koel bird. Second, there are birds whose appearance is pleasing but whose sound is ugly; namely, birds of prey. Third, there are birds whose sound is ugly and whose appearance is also ugly; namely, the earth owl. Fourth, there are birds whose sound is pleasing and whose appearance is also pleasing; namely, the peacock. In the world there are also four kinds of people whom you should observe and know together. What are the four? First, there may be a bhikṣu whose facial appearance is upright and handsome and whose deportment is perfected, yet he is unable to recite any dharmas that are good in the beginning, middle, and end; this is called a person whose appearance is pleasing but whose sound is not pleasing. Second, there may be a person whose sound is pleasing but whose appearance is ugly: his deportment in going out, coming in, and moving about is not perfected, yet he is fond of expounding at length on vigorous observance of the precepts, good in the beginning, middle, and end, with profound principles; this is called a person whose sound is pleasing but whose appearance is ugly. Third, there may be a person whose sound is ugly and whose appearance is also ugly: that is, a person who breaks the precepts, lacks vigor, is not widely learned, and immediately forgets what he has heard; this is called a person whose sound is ugly and whose appearance is also ugly. Fourth, there may be a person whose sound is pleasing and whose appearance is also pleasing: that is, a bhikṣu whose facial appearance is upright and handsome, who is fully endowed with deportment, and who furthermore vigorously practices good dharmas, is widely learned and does not forget, and is well able to recite that which is good in the beginning, middle, and end; this is called a person whose sound is pleasing and whose appearance is also pleasing.” Furthermore, the \*Ekottarika-āgama\* states: At that time, the World-Honoured One addressed the bhikṣus: “There are four kinds of clouds. What are the four? First, there are clouds that thunder but do not rain. Second, there are clouds that rain but do not thunder. Third, there are clouds that both rain and thunder. Fourth, there are clouds that neither rain nor thunder. These four kinds of clouds are like four kinds of people in the world. First, how is a bhikṣu like thunder without rain? There may be a bhikṣu who recites and studies the twelvefold scriptures in a loud voice, chanting without losing their meaning, yet does not preach the Dharma extensively to others; this is called thunder without rain. Second, how is one like rain without thunder? There may be a bhikṣu whose facial appearance is upright and handsome and whose deportment is fully complete, yet he is not widely learned; reciting and studying the twelvefold scriptures in a loud voice, receiving them from others without forgetting them, he is fond of accompanying good spiritual friends and also fond of preaching the Dharma to others; this is called rain without thunder. Third, how is one like neither rain nor thunder? There may be a person whose appearance is not upright, whose deportment is not complete, who does not cultivate good dharmas, nor is he widely learned, nor does he preach the Dharma to others; this is called a person who neither rains nor thunders. Fourth, how is one like both rain and thunder? There may be a person whose appearance is upright, whose deportment is fully complete, who takes pleasure in learning, and is also fond of preaching the Dharma to others, encouraging others to receive and uphold it; this is called a person who both rains and thunders.” > — English (machine translation) (machine translation) - [Previous: 23.100](https://indike.org/pramana/in.bauddha.taisho.2122.23.100) - [Next: 24.1](https://indike.org/pramana/in.bauddha.taisho.2122.24.1) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.2122.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.23.101) — English, machine translation ## Linked texts (1) - [佛藏經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.buddhapitakaduhsilanigraha*zh-kumarajiva.2.57) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.23.101](https://indike.org/pramana/in.bauddha.taisho.2122.23.101) · Pramāṇa