法苑珠林 30.14

30.14

夫欲成大醫弘其三藏。先須當機。自療己患然後治他。法得久住。不得為名利故空談名教。不修一行遂同狂醉。故大莊嚴論云。有二種醉。一者家色財等成就時醉。二者他稱讚時醉。此之二醉前一多是在家人等富貴時醉。開放逸門造地獄因。後一多是出家人等。貪學名利輕賤自身。希望他讚便生憍慢。昏於志趣失於聖意。盲不見道流浪三塗。故涅槃經云。佛告迦葉。我般涅槃七百歲後。是魔波旬漸當沮壞我之正法。譬如獵師身服法衣。魔王波旬亦復如是。作比丘像比丘尼像優婆塞優婆夷像。亦化作須陀洹身乃至化作阿羅漢身及佛色身。魔王以此有漏之形。作無漏形壞我正法。又經云。若有比丘。以利養故為他說法。是人所有徒眾眷屬。亦效是師貪求利養。是人如是便自壞眾。又云。若有比丘雖持禁戒。為利養故。與破戒者坐起行來。共相親附同其事業。是名破戒。亦名雜僧。又云。復有常沒非一闡提。何者是耶。如人為有修施戒善。是名常沒。故經云。善男子。有四善事獲得惡果。何等為四。一者為勝他故讀誦經典。二者為利養故受持淨戒。三者為他眷屬故而行布施。四者為非想非非想處繫念思惟。是四善事得惡果報。又云。是一闡提滅諸善根。非其器故。假使是人百千萬歲。聽受如是大涅槃經。終不能發菩提之心。所以者何。無善心故。又經云。善男子。我涅槃後無量百千歲。四道聖人悉復涅槃。正法滅後。於像法中當有比丘。像似持律少讀誦經。貪嗜飲食長養其身。身所衣服麁陋醜惡。形容樵瘁。無有威德。放畜牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈裟猶如獵師。細步徐行如猫伺鼠。常唱是言。我得羅漢。多諸病苦眠臥糞穢。外現賢善內懷貪嫉。如受瘂法婆羅門等。實非沙門現沙門像。邪見熾盛誹謗正法。如是等人滅壞如來所制戒律正行威儀。說解脫果離不淨法。及壞甚深祕密之教。各自隨意反說經律。而作是言。如來皆聽我等食肉飲酒。自生此論言是佛說。互共諍訟。各自稱是沙門釋子。善男子。爾時復有諸沙門等。貯聚生穀受。取魚肉。手自作食執持油瓶。寶蓋革屣親近國王大臣長者。占相星宿勤修醫道。畜養奴婢金銀雜寶學諸伎藝。畫師泥作造書教學。種殖根栽蠱道呪幻。和合諸藥作唱伎樂。香華治身。摴蒱圍棊諸工巧等。若有比丘能離如是諸惡事者。當說是人真我弟子。若反習是事。親近國王王子大臣及諸女人。高聲大笑。或復默然。於諸法中多生疑惑。多語妄說長短好醜或善不善。好著妙衣。如是種種不淨之物。於施主前躬自讚歎。出入游行不淨之處。所謂酤酒婬女博弈。如是之人我今不聽在比丘中。應當罷道還俗役使。譬如稗䅎悉滅無餘。當知是等經律所制。悉是如來之所說也。若有隨順魔所說者。是魔眷屬。若有隨順佛所說者。即是菩薩。乃至經云。破戒比丘當於百千億萬劫數。割截身肉以贈施主。若生畜生身常負重。所以者何。如析一髮為千億分。破戒比丘尚不能消一分供養。況能消他衣服飲食臥具醫藥。又云。樂視婦女不附男子。乃至憎持戒者親附破戒。常讚布施不讚持戒忍辱精進禪定智慧。不讚寂滅遠離獨處。常好譏論持戒者過。亦不稱讚行頭陀者。或指其事惡口橫加。又經云。善男子。如來正法將欲滅盡。爾時多有惡行比丘。不知如來微密之藏。嬾惰懈怠不能讀誦。宣揚分別如來正法。譬如癡賊棄捨真寶擔負草[麩-夫+戈]。不解如來微密藏故。於是經中懈怠不勤。哀哉大嶮。當來之世甚可怖畏。苦哉眾生。不勤聽受是大乘典。大涅槃經唯諸菩薩摩訶薩等。能於是經。取真實義不著文字。隨順不逆為眾生說。復次善男子。如牧牛女人為欲賣乳。貪利多故加二分水。轉賣與餘牧牛女人。彼女人得已復加二分。轉賣與近城女人。得已復加二分。復轉賣與城中女人。彼女得已復加二分。詣市賣之。時有一人為子納婦。當須好乳以贍賓客。至市欲買。是賣乳者多索價數。是人答言。汝乳多水不直爾許。正值我今贍待賓客。是故當取。取已還家煮用作糜。都無乳味。雖復無味於苦味中千倍為勝。何以故乳之為味。諸味中最。善男子。我涅槃後正法未滅餘八十年。爾時是經於閻浮提當廣流布。是時多有諸惡比丘。抄掠是經分作多分。能滅正法色香美味。是諸惡人雖復讀誦如是經典滅除如來深密要義。安置世間莊嚴。文飾無義之語。抄前著後。抄後著前。前後著中。中著前後。當知如是諸惡比丘是魔伴侶。受畜一切不淨之物。而言如來悉聽我畜。如牧牛女多加水乳。諸惡比丘亦復如是。唯以世語錯定是經。令多眾生不得正說正寫正取尊重讚歎供養恭敬。是惡比丘為利養故。不能廣宣流布是經。所可分流少不足言。如彼牧牛貧窮女人。展轉淡薄無有氣味。雖無氣味猶勝餘味。足一千倍緣彼乳味。於諸苦味為千倍勝。何以故。是大乘典大涅槃經。於聲聞經最為上首。喻如牛乳味中最勝。以是義故。名大涅槃。

Now, one who wishes to become a great physician and propagate the Tripiṭaka must first adapt to the spiritual capacities [of others], curing his own ailments before treating others. In this way the Dharma may long endure. One must not, for the sake of fame and gain, idly talk about orthodox teachings while failing to cultivate even a single practice, thereby becoming like one crazed with drink. Hence the Daśabhūmi-vibhāṣā-śāstra states: 'There are two kinds of intoxication: the first is intoxication when family, beauty, wealth, and the like are accomplished; the second is intoxication when praised by others. Of these two intoxications, the former is mostly the intoxication of householders when they are wealthy and noble, opening the gates of indolence and creating the causes for hell. The latter is mostly that of renunciants: greedily pursuing fame and gain, they hold themselves cheap; desiring praise from others, they give rise to arrogance, become blinded to their aspirations, lose the holy intention, and, blind and unable to see the Path, wander adrift in the three evil destinies.' Therefore the Nirvāṇa Sūtra says: 'The Buddha told Kāśyapa: "Seven hundred years after my parinirvāṇa, Māra Pāpīyān will gradually subvert and destroy my saddharma. Just as a hunter wears a kāṣāya on his body, Māra the King Pāpīyān will do likewise: he will assume the form of a bhikṣu, the form of a bhikṣuṇī, the form of an upāsaka, and the form of an upāsikā. He will also manifest as a srotāpanna, up to manifesting as an arhat and as the physical body of a Buddha. Māra the King will use these defiled forms to make undefiled forms and destroy my saddharma." The sūtra also says: 'If there is a bhikṣu who expounds the Dharma for others for the sake of material gain, all the disciples and followers of this person will also imitate this teacher and greedily seek material gain. In this way, this person will destroy his own assembly.' It also says: 'If there is a bhikṣu who, though observing the prohibitive precepts, sits, rises, and walks with precept-breakers for the sake of material gain, associating intimately with them and joining in their activities, this is called breaking the precepts and is also called a corrupt monk.' It also says: 'Furthermore, there are those who are constantly submerged and yet are not icchantikas. Who are they? If a person cultivates the virtues of giving and precepts for the sake of existence, this is called being constantly submerged.' Therefore the sūtra says: 'Good sons, there are four good deeds that result in evil fruits. What are the four? First, chanting the scriptures to surpass others. Second, upholding the pure precepts for the sake of material gain. Third, practicing dāna for the sake of [gaining] followers. Fourth, focusing mindfulness and contemplating for the sake of the station of neither-perception-nor-non-perception. These four good deeds bring evil retributions.' It also says: 'These icchantikas extinguish all roots of goodness; because they are not vessels [for the Dharma], even if such a person were to hear and receive such a Mahāparinirvāṇa Sūtra for hundreds of thousands of myriad years, they could never generate the bodhicitta. Why is this? Because they lack a good mind.' The sūtra also says: 'Good sons, an immeasurable hundred thousand years after my nirvāṇa, the noble ones of the four fruits will all have entered nirvāṇa as well. After the saddharma has disappeared, during the semblance Dharma, there will be bhikṣus who resemble observers of the vinaya but seldom read or recite the sūtras. Greedily craving food and drink to nourish their bodies, the clothes they wear on their bodies will be coarse, shabby, and unsightly. Their countenances will be withered and exhausted, devoid of majestic dignity. Tending cattle and sheep, carrying firewood and grass, their head-hair, beards, and nails will all be long and sharp. Though wearing kāṣāyas, they will be like hunters, walking with slow and cautious steps like a cat stalking a mouse. They will constantly proclaim: "I have attained arhatship!" Having many painful illnesses, they will sleep and lie in filth and excrement. Outwardly displaying virtue and goodness, inwardly they harbor greed and jealousy, like Brahmins who have undertaken vows of silence. Not truly śramaṇas, they display the appearance of śramaṇas; their wrong views will blaze furiously, and they will slander the saddharma. Such people as these will destroy the vinaya precepts and the proper deportment established by the Tathāgata, proclaiming the fruit of liberation while failing to depart from impure dharmas, and destroying the profound and secret teachings. Following their own inclinations, they will conversely distort the sūtras and vinaya, saying: "The Tathāgata allows all of us to eat meat and drink alcohol." Generating such assertions on their own, they will say they were spoken by the Buddha. Quarreling with one another, each will claim to be a śramaṇa and a disciple of the Śākya. Good sons, at that time there will also be śramaṇas who hoard raw grains, accept and take fish and meat, prepare food with their own hands, and hold oil jars. With precious parasols and leather sandals, they will curry favor with kings, great ministers, and elders. Divining constellations, diligently studying medicine, keeping slaves and maidservants, gold, silver, and miscellaneous gems, they will learn various crafts: painters, plasterers, making books and teaching, planting roots and crops, practicing sorcery and incantations, compounding medicines, performing music and dance, adorning their bodies with scents and flowers, playing dice, Go, and various handicrafts. If there is a bhikṣu who can keep far from such evil matters, that person should be called my true disciple. If, conversely, one practices these things, associates intimately with kings, princes, great ministers, and women, laughs loudly or remains sullenly silent, harbors many doubts regarding the teachings, talks excessively and falsely of faults and merits, the good and the ungood, loves wearing fine clothes—with various impure things such as these, praising oneself before donors, going in and out of impure places such as taverns, brothels, and gambling dens—such a person I do not now permit to remain among the bhikṣus. They should be expelled from the Path, returned to the laity, and put to forced labor, just as tares and weeds are completely eliminated without remainder. You should know that what is proscribed in these sūtras and vinayas was entirely spoken by the Tathāgata. If there are those who follow what is spoken by Māra, they are Māra's retinue; if there are those who follow what is spoken by the Buddha, they are bodhisattvas.' Furthermore, the sūtra says: 'Precept-breaking bhikṣus shall, for hundreds of thousands of kotis of myriad kalpas, have the flesh of their bodies sliced and cut to repay their donors. If born as animals, their bodies will constantly bear heavy burdens. Why is this? Just as dividing a single hair into a thousand kotis of parts, a precept-breaking bhikṣu cannot consume even one part of the offerings, how much less could he consume others' clothing, food and drink, bedding, and medicine!' It also says: 'They delight in looking at women and do not associate with men; they even despise precept-keepers and associate intimately with precept-breakers. They constantly praise dāna, but do not praise śīlapāramitā, kṣānti, vīrya, dhyāna, and prajñā. They do not praise tranquility, detachment, and solitude. They constantly love to mock and discuss the faults of precept-keepers, and do not praise those who practice dhūtas, or they point out their deeds, heaping abusive speech upon them.' The sūtra also says: 'Good sons, when the saddharma of the Tathāgata is about to disappear completely, there will be many bhikṣus of evil conduct at that time who do not understand the subtle, secret treasury of the Tathāgata. Lazy and indolent, they will be unable to read, recite, proclaim, and analyze the saddharma of the Tathāgata. Just as a foolish thief discards true gems and carries off grass and chaff, because they do not understand the subtle, secret treasury of the Tathāgata, they will be indolent and unenergetic toward this sūtra. Alas, what a great peril! The future age is truly terrifying! What suffering for sentient beings, who will not diligently listen to and receive this Mahāyāna scripture! Only the bodhisattva-mahāsattvas can grasp the true meaning of this Great Nirvāṇa Sūtra without clinging to the words, expounding it for sentient beings in accordance with it and without opposition. Furthermore, good sons, consider a cowherdess who, wishing to sell milk, added two parts of water out of greed for greater profit, and resold it to another cowherdess. That woman, having obtained it, added another two parts and resold it to a woman living near the city. Having obtained it, she added another two parts and resold it to a woman within the city. That woman, having obtained it, added another two parts and went to the market to sell it. At that time, a man was taking a wife for his son and needed good milk to entertain the guests. He went to the market intending to buy it. The milk seller demanded a high price. The man replied: "Your milk has much water and is not worth that much. But it happens that I must entertain guests today, so I will take it." Having taken it, he returned home and boiled it to make porridge, but it had no taste of milk at all. Yet, though it was tasteless, it was still a thousand times superior to bitter tastes. Why? Because among all tastes, the taste of milk is the supreme. Good sons, eighty years before the saddharma disappears after my nirvāṇa, this sūtra will be widely circulated throughout Jambudvīpa. At that time, there will be many evil bhikṣus who will plunder this sūtra and divide it into many portions, being able to destroy the color, fragrance, and delicious taste of the saddharma. Though these evil people read and recite such scriptures, they will eradicate the profound, secret, and essential meaning of the Tathāgata, inserting worldly ornamentation and embellished, meaningless words. They will copy what is at the beginning and place it at the end; copy what is at the end and place it at the beginning; place what is at the beginning and end in the middle; and place what is in the middle at the beginning and end. You should know that such evil bhikṣus are companions of Māra. They will receive and store all manner of impure things, saying: "The Tathāgata permitted us to keep all of them." Just as the cowherdesses added much water to the milk, so too are the evil bhikṣus: solely using worldly language, they will garble and standardize this sūtra, causing many sentient beings to be unable to expound it correctly, copy it correctly, comprehend it correctly, or revere, praise, make offerings to, and respect it. For the sake of material gain, these evil bhikṣus will be unable to widely proclaim and circulate this sūtra; what little they disperse will be scant and not worth mentioning. Just like that poor cowherdess, through successive dilutions it loses all flavor. Though it has no flavor, it is still superior to other tastes by a full thousand times, because the taste of milk is a thousand times superior to all bitter tastes. Why? Because this Mahāyāna scripture, the Mahāparinirvāṇa Sūtra, is the foremost among the śrāvaka sūtras, just as the taste of cow's milk is supreme among all tastes. For this reason, it is called the Great Nirvāṇa.'