[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) › 30.7 # 法苑珠林 30.7 法苑珠林 30.7 - **Language:** Classical Chinese ### [30.7](https://indike.org/pramana/in.bauddha.taisho.2122.30.7) 自大聖西隱正教東流。佛法付囑國王令加護持。但王法侵移日就衰羸。治犯憲章漸將殆盡。若聞說者反被陵辱。以道俗濫惡情乖日久。設欲治罰改惡就善。恃官勢力枉壓清人。僧眾無力反污淨心。其懷轉姦實難挫伏。致使大教息用遺風訛替。故大集經云。若未來諸王四姓為護法故能捨身命。寧護一如法比丘。不護無量諸惡比丘。是王捨身生淨土中。若隨惡者。是王無量世中不復人身。王等不治則斷三寶奪眾生眼。雖無量世修施戒慧則為滅失。又犯過比丘應須治者。一月兩月苦使。或不與語不與共坐。或擯出一國乃至四國有佛法處。治如是等惡比丘。諸善比丘安樂受法。故使佛法久住不滅。又薩婆多論云。違王制故得突吉羅罪。又勝鬘經云。世尊應折伏者而折伏之。應攝受者而攝受之。何以故。以折伏攝受故令正法得久住。天人充滿惡道減少。於如來所轉法輪而得隨轉。又涅槃經云。善男子諦聽諦聽。當為汝說。如來所得長壽之業。菩薩以是業因緣故得壽命長。欲得長壽應當愍念一切眾生同於子想。生大慈大悲大喜大捨。受不殺戒教修善法。亦當安置一切眾生於五戒十善。復入地獄餓鬼畜生阿修羅等一切諸惡趣。拔濟是中苦惱眾生。脫未脫者。度未度者。未涅槃者令得涅槃。安慰一切諸恐怖者。以如是等業因緣故。菩薩則得壽命長遠。於諸智慧而得自在。隨所壽終生於天上。迦葉菩薩白佛言。世尊。於佛法中有破戒者。作逆罪者。毀正法者。云何當於如是等人同子想耶。佛告迦葉。善男子。譬如國王諸群臣等。有犯王法隨罪誅戮而不捨置。如來世尊不如是也。於毀法者。與驅遣羯磨呵責羯磨。捨置羯磨舉罪羯磨不可見羯磨滅擯羯磨未捨惡見羯磨。善男子。如來世尊與謗法者。作如是等降伏羯磨。為欲示諸行惡之人有果報故。我涅槃已隨其方面。有持戒比丘威儀具足護持正法。見壞法者即能驅遣呵責懲治。當知是人得福無量不可稱計。乃至若善比丘見壞法者。置不呵責驅遣舉處。當知是人佛法中怨。若能驅遣呵責舉處。是我弟子真聲聞也。又云。如來今以無上正法付囑諸王大臣宰相比丘比丘尼優婆塞優婆夷。是諸國王及四部眾。應當勸勵諸學人等。令得增上戒定智慧。若有不學是三品法懈怠破戒毀正法者。王者大臣四部之眾。應當苦治。又經若有比丘供身之具亦當豐足。復能護持所受禁戒。能師子吼廣說好法。謂修多羅乃至阿浮陀達磨。以如是等九部經典為他廣說。利益安樂諸眾生故。唱如是言。涅槃經中制諸比丘不應畜養奴婢牛羊非法之物。若有比丘畜如是等不淨物者。應當治之。如來先於異部經中說。有比丘畜如是等非法之物。某甲國王如法治之。驅令還俗。若有比丘能作如是師子吼。時有破戒者。聞是語已咸共瞋恚害是法師。是說法者。設復命終。故名持戒自利利他。以是緣故我聽國主群臣宰相諸優婆塞等護說法人。經中廣明。覺德比丘護正法時。制諸比丘不得破戒畜非法物。破戒徒眾聞是語已。便來害之。時有國王。名曰有德。沒命護持覺德比丘。與共戰鬪救得法師。從是之後常得值佛。乃至二人皆得成佛。自指云。爾時王者則我身是。說法比丘迦葉佛是。為護法故皆得成就是金剛身。又云。我涅槃後濁惡之世。國土荒亂互相抄掠。人民飢餓。爾時多有為飢餓故發心出家。如是之人名為禿人。是禿人輩見有持戒威儀具足清淨比丘護持正法。驅逐令出。若殺若害。迦葉菩薩白佛言。世尊。是持戒人護正法者。云何當得游行村落城邑教化。善男子。是故我今聽持戒者依諸白衣持刀杖者以為伴侶。若諸國王大臣長者優婆塞等。為護法故雖持刀杖。我說是等名為持戒。雖持刀杖不應斷命。若能如是。即得名為第一持戒。又云。我於經中亦說有犯四波羅夷乃至微細突吉羅等。應當苦治。眾生若不護持禁戒。云何當得見於佛性。一切眾生雖有佛性。要因持戒然後乃見。因見佛性得成阿耨菩提。又偈云。 > Ever since the Great Sage went into hiding in the West and the correct teaching flowed to the East, the Buddha-Dharma was entrusted to kings of states to afford it protection and maintenance. However, as the royal law encroached and shifted, it daily declined into frailty, and the statutes for punishing offenders were nearly exhausted. If anyone heard it spoken of, they were instead insulted. Because monastics and the laity had long mingled in evil and diverged from proper sentiments, even if one wished to chastise and punish so as to reform evil toward good, relying on official power they unjustly oppressed pure people. The saṃgha had no strength, and their pure minds were instead defiled; those harboring deceit grew increasingly treacherous and were truly difficult to subdue. This brought the great teaching's function to a halt and caused the bequeathed customs to degenerate. Therefore, the \*Mahāsaṃnipāta-sūtra\* states: 'If future kings of the four castes, for the sake of protecting the Dharma, are able to sacrifice their bodies and lives, they should rather protect one bhikṣu who accords with the Dharma than countless evil bhikṣus. Such a king, having cast off his body, will be reborn in a pure land. If he follows evil ones, that king for countless lifetimes will not regain a human body. If kings and others do not chastise them, they will sever the Three Jewels and pluck out the eyes of sentient beings. Though they cultivate giving, morality, and wisdom for countless lifetimes, these will all be destroyed. Furthermore, an offending bhikṣu who ought to be chastised should be subjected to hard labor for one or two months, or one should not speak with him or sit with him, or banish him out of one country, up to four countries where the Buddha-Dharma exists. By punishing such evil bhikṣus, all good bhikṣus will dwell in peace and receive the Dharma, thereby causing the Buddha-Dharma to endure long without extinction.' Furthermore, the \*Sarvāstivāda-śāstra\* states: 'Violating a king's decree incurs a duṣkṛta offense.' Furthermore, the \*Śrīmālādevī-sūtra\* states: 'The World-Honoured One subdues those who ought to be subdued, and gathers in those who ought to be gathered in. Why is this? Because by subduing and gathering in, the saddharma is made to endure long, heavenly beings and humans fill the realms, evil destinies decrease, and one is able to roll along with the wheel of the Dharma rolled by the Tathāgata.' Furthermore, the \*Mahāparinirvāṇa-sūtra\* states: 'Good sons, listen attentively, listen attentively! I shall now explain to you the karma by which the Tathāgata obtained long life. Bodhisattvas, through the causes and conditions of this karma, obtain longevity. One who wishes to obtain long life should be compassionate toward all sentient beings, regarding them as his own children; generate great kindness, great compassion, great sympathetic joy, and great equanimity; receive the precept against killing, and teach them to cultivate good dharmas. He should also establish all sentient beings in the five precepts and ten good deeds. Moreover, he should enter the hells, hungry ghosts, animals, asuras, and all other evil destinies to rescue and deliver the beings suffering torment therein: liberating those not yet liberated, crossing over those not yet crossed over, causing those not yet in nirvāṇa to attain nirvāṇa, and consoling all who are terrified. By such karmic causes and conditions, a bodhisattva attains longevity and freedom in all wisdoms, and upon the end of that life, is reborn in the heavens.' Bodhisattva Kāśyapa said to the Buddha: 'World-Honoured One, if within the Buddha-Dharma there are those who break precepts, commit deadly sins, and defame the saddharma, how can one regard such persons as one's own children?' The Buddha told Kāśyapa: 'Good son, just as when a king and his ministers punish and execute according to the crime those who violate the king's law without letting them off, the Tathāgata, the World-Honoured One, does not do so. Toward those who destroy the Dharma, he applies the expulsion karman, the censure karman, the abandonment karman, the formal charge karman, the unseen karman, the total expulsion karman, and the karman for not renouncing evil views. Good son, the Tathāgata, the World-Honoured One, applies such subduing karmans to those who slander the Dharma in order to show those who practice evil that there is retribution. After my nirvāṇa, wherever there may be, if there is a precept-holding bhikṣu fully endowed with deportment who protects and sustains the saddharma, and seeing those who destroy the Dharma, is able to expel, censure, and penalize them, you should know that this person attains immeasurable, incalculable merit. Up to this: if a good bhikṣu sees one who destroys the Dharma and leaves him without censuring, expelling, or charging him, you should know that this person is an enemy within the Buddha-Dharma. If he is able to expel, censure, and charge him, he is my true śrāvaka disciple.' It also says: 'The Tathāgata now entrusts the unexcelled saddharma to kings, great ministers, chancellors, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. These kings and the fourfold assembly should encourage and exhort all trainees to attain superior morality, concentration, and wisdom. If there are those who do not train in these three dharmas, but are negligent, break the precepts, and destroy the saddharma, the kings, ministers, and fourfold assembly should severely punish them.' The sūtra also says: 'If there is a bhikṣu whose requisites of sustenance are abundant, who is able to guard and maintain the precepts he has received, and who can make the lion's roar to explain widely the excellent Dharma—that is, the sūtras up to the adbhutadharma—expounding such nine divisions of scriptures for others to benefit and bring peace to sentient beings, he proclaims these words: "In the \*Nirvāṇa-sūtra\*, the Buddha forbade all bhikṣus to keep slaves, cattle, sheep, and other improper items. If any bhikṣu keeps such impure items, he should be punished. The Tathāgata previously stated in other sūtras: 'If there is a bhikṣu who keeps such improper items, a certain king shall punish him according to the Dharma and expel him, forcing him to return to lay life.'" If there is a bhikṣu who can make such a lion's roar, at that time those who break precepts, upon hearing these words, will all become enraged and harm this Dharma master. Even if this preacher of Dharma loses his life, he is still called one who holds the precepts, benefiting himself and benefiting others. For this reason, I permit the rulers of countries, ministers, chancellors, and upāsakas to protect the preacher of Dharma.' The sūtra clarifies in detail: 'When Bhikṣu Jñānaprabha protected the saddharma, he forbade all bhikṣus from breaking the precepts and keeping improper items. The precept-breaking assembly, hearing these words, came to harm him. At that time, there was a king named Guṇavān, who risked his life to protect Bhikṣu Jñānaprabha, fought with them, and rescued the Dharma master. From that time on, he was always able to encounter Buddhas, until eventually both attained Buddhahood.' \[The Buddha\] pointed to himself, saying: 'The king of that time was myself, and the Dharma-preaching bhikṣu was Kāśyapa Buddha. For the sake of protecting the Dharma, both were able to accomplish this adamantine body.' It also says: 'In the turbid and evil age after my nirvāṇa, states will be in chaos, plundering one another, and the people will be starved. At that time, many will bring forth the resolve to leave household life merely on account of hunger. Such persons are called bald people. These bald people, seeing pure bhikṣus who hold the precepts, are endowed with deportment, and protect the saddharma, will drive them out, kill, or harm them.' Bodhisattva Kāśyapa said to the Buddha: 'World-Honoured One, how should these precept-holders who protect the saddharma wander through villages and towns to teach and transform?' 'Good son, for this reason, I now permit those who hold precepts to rely on white-robed \[laypeople\] who carry swords and staves as their companions. If kings, ministers, elders, upāsakas, and others, for the sake of protecting the Dharma, carry swords and staves, I declare them to be holding the precepts. Although they carry swords and staves, they must not take life. If they can act thus, they are called foremost in holding the precepts.' It also says: 'In the sūtras I have also said that those who commit the four pārājikas down to the minute duṣkṛtas should be severely punished. If sentient beings do not guard and uphold the precepts, how can they behold the Buddha-nature? Although all sentient beings have the Buddha-nature, they must rely on holding the precepts before they can perceive it. By perceiving the Buddha-nature, they attain anuttarasamyaksaṃbodhi.' A verse also states: > — English (machine translation) (machine translation) - [Previous: 30.6](https://indike.org/pramana/in.bauddha.taisho.2122.30.6) - [Next: 30.8](https://indike.org/pramana/in.bauddha.taisho.2122.30.8) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.2122.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.30.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.30.7](https://indike.org/pramana/in.bauddha.taisho.2122.30.7) · Pramāṇa