法苑珠林 30.16

30.16

如涅槃經云。復次善男子。若我弟子受持讀誦書寫演說是涅槃經。莫非時說。莫非固說。莫不請說。莫輕心說。莫處處說。莫自歎說。莫輕他說。莫滅佛法時說。莫熾然世說。善男子。若我弟子受持是經非時而說。乃至熾然世說者。人當輕呵而作是言。若佛祕藏大涅槃經有威力者。云何令汝非時而說乃至熾然世而說。若持經者作如是說。當知是經為無威力。若無威力雖復受持為無利益。緣是輕毀涅槃經故。令無量眾生墮於地獄。則是眾生惡知識也。非我弟子。是魔眷屬。若為利養五欲名聞而說經者。事同博易速滅正法。又涅槃經云。云何栴檀貿易凡木。如我弟子。為供養故。向諸白衣演說經法。白衣情逸不喜聽聞。白衣處高比丘在下。兼以種種餚饍飲食而供給之。猶不肯聽。是名栴檀貿易凡木。云何以金貿易鍮石。鍮石譬色聲香味觸。金譬於戒。我諸弟子。以色因緣破所受戒。是名以金貿易鍮石。云何以銀貿易白鑞。銀譬十善。鑞譬十惡。我諸弟子。放捨十善行十惡法。是名以銀貿易白鑞。云何以絹貿易氀褐。氀褐以譬無慚無愧。絹譬慚愧。我諸弟子。放捨慚愧習無慚愧是名以絹貿易氀褐。云何甘露貿易毒藥。毒藥以譬種種供養。甘露以譬諸無漏法。我諸弟子。為利養故向諸白衣。苦自譽讚言得無漏。是名甘露貿易毒藥。

As the Nirvāṇa Sūtra says: 'Furthermore, good sons, if my disciples uphold, read, recite, copy, and expound this Nirvāṇa Sūtra, let them not speak it at the wrong time; let them not speak it without conviction; let them not speak it uninvited; let them not speak it with a light mind; let them not speak it everywhere; let them not speak it to praise themselves; let them not speak it to disparage others; let them not speak it when the Buddhadharma is being extinguished; and let them not speak it when worldly concerns are blazing. Good sons, if my disciples uphold this sūtra and speak it at the wrong time, up to speaking it when worldly concerns are blazing, people will lightly rebuke them, saying: "If the secret treasury of the Buddha, the Mahāparinirvāṇa Sūtra, possesses majestic power, why does it cause you to speak it at the wrong time, up to speaking it when worldly concerns are blazing? If the upholders of the sūtra speak like this, you should know that this sūtra has no majestic power. If it has no majestic power, then even if one upholds it, there is no benefit." Because of this light disparagement of the Nirvāṇa Sūtra, immeasurable sentient beings will fall into hell. These [teachers] are then evil companions to sentient beings; they are not my disciples, but Māra's retinue. If one expounds the sūtra for the sake of material gain, the five desires, or fame, the matter is like commerce, and it will quickly destroy the saddharma.' The Nirvāṇa Sūtra also says: 'What is trading sandalwood for ordinary wood? It is like my disciples who, for the sake of offerings, expound the sūtra and Dharma to white-robed laity. The laity, indulging their inclinations, do not delight in hearing it. The laity sit in high places while the bhikṣus sit below, and furthermore provide them with various fine foods and delicacies, yet they are still unwilling to listen. This is called trading sandalwood for ordinary wood. What is trading gold for brass? Brass is an analogy for forms, sounds, scents, tastes, and tangibles. Gold is an analogy for the precepts. My disciples breaking the precepts they have undertaken due to the causes and conditions of sensual forms: this is called trading gold for brass. What is trading silver for pewter? Silver is an analogy for the ten wholesome deeds. Pewter is an analogy for the ten unwholesome deeds. My disciples abandoning the ten wholesome deeds and practicing the ten unwholesome deeds: this is called trading silver for pewter. What is trading silk for coarse hemp? Coarse hemp is used as an analogy for shamelessness and lack of conscience. Silk is an analogy for shame and conscience. My disciples abandoning shame and conscience to practice shamelessness and lack of conscience: this is called trading silk for coarse hemp. What is trading amṛta for poison? Poison is used as an analogy for various offerings. Amṛta is used as an analogy for all undefiled dharmas. My disciples, for the sake of material gain, bitterly praising themselves to the white-robed laity, saying they have attained the undefiled: this is called trading amṛta for poison.'