[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) › 71.48 # 法苑珠林 71.48 法苑珠林 71.48 - **Language:** Classical Chinese ### [71.48](https://indike.org/pramana/in.bauddha.taisho.2122.71.48) 第三呵香欲過者。人謂著香少罪。染愛於香開結使門。雖復百歲持戒。能一時壞之。如有阿羅漢常入龍宮食。食已以鉢授與沙彌令洗。鉢中有殘飯數粒。沙彌嗅之大香。食之甚美。便作方便入師繩床下。兩手捉繩床脚。其師至時與繩床俱入龍宮。龍言。此未得道。何以將來。師言。不覺。沙彌得飲食已。又見龍女身體端正香妙無比。心大染著。即作惡願。我當作福奪此龍處居其宮殿。龍言後莫將此沙彌來。沙彌還已。一心布施持戒專求所願。願早作龍。是時繞寺足下水出。自知必得作龍。徑至師本入處大池邊。以袈裟覆頭而入即死。變為大龍。福德大故即殺彼龍舉池盡赤。未爾之前諸僧及師訶之。沙彌言。我心已定。心相己出。將諸眾僧就池觀之。如是因緣由著香過。復有一比丘。在於林中蓮華池邊經行。聞蓮華香。鼻受心著。池神語言。汝何以捨彼林下禪靜坐處而偷我香。以著香故諸結臥者皆起。時更有一人來入池中。多取其華。掘挽根莖狼藉而去。池神默無所言。比丘言。此人破汝池華。汝都無言。我但池岸邊行。便見呵罵。云我偷香。池神言。世間惡人常在罪垢糞中。不淨沒頭。我不共語也。汝是禪行好人。而著此香。破汝好事。是故呵汝。譬如白㲲鮮淨而有黑物點污眾人皆見。彼惡人者。譬如黑衣。以墨點黑。人所不見。誰問之者。如是等種種因緣。是名呵香欲過失。 > Third is reprimanding the fault of the desire for scents. People consider attachment to scent a minor offense, but defiled love for scent opens the gate to the fetters; even if one has upheld the precepts for a hundred years, it can destroy them in a single moment. For example, there was an arhat who regularly entered the dragon palace to eat. After eating, he handed his bowl to a novice (śrāmaṇera) to wash. There were a few leftover grains of rice in the bowl. The novice smelled them and found them extremely fragrant; he ate them and found them delicious. He then devised a method and crept under his master's rope couch, holding the legs of the couch with both hands. When the master's time arrived, he entered the dragon palace together with the rope couch. The dragon said: 'This person has not attained the Path; why have you brought him along?' The master said: 'I was unaware.' After the novice received food and drink, he also saw that the dragon maiden's body was upright and fair, with an exquisite and peerless fragrance; his mind became intensely attached and he made an evil vow: 'I will create merit to usurp this dragon's place and dwell in his palace.' The dragon said: 'Do not bring this novice hereafter.' After the novice returned, with single-minded devotion he gave alms and held the precepts, focusing exclusively on fulfilling his vow, wishing to quickly become a dragon. At that time, when he walked around the monastery, water issued from beneath his feet; he knew within himself that he would surely become a dragon. He went directly to the large pool where his master had originally entered, covered his head with his kāṣāya robe, entered \[the water\], and died immediately, transforming into a great dragon. Because his merit was great, he immediately killed that dragon, and the entire pool turned completely red. Prior to this, the monks and his master had reprimanded him, but the novice said: 'My mind is already fixed; the signs of my mind have already emerged.' He led the monks to the pool to observe it. Such causes and conditions were due to the fault of attachment to scent. Furthermore, there was a monk who was walking in a forest by a lotus pond. Smelling the fragrance of the lotuses, his nose received it and his mind became attached. The deity of the pond spoke to him: 'Why have you abandoned that quiet place for seated meditation under the trees and come to steal my fragrance? Because of attachment to fragrance, all the sleeping fetters will arise.' At that time, another man came into the pond, gathered many of its flowers, dug up and pulled out the roots and stems, leaving them in disarray, and went away. The pond deity remained silent and said nothing. The monk said: 'That man destroyed the flowers in your pool, yet you said nothing at all. I was only walking along the bank of the pond, yet I was reprimanded and accused of stealing your scent.' The pond deity said: 'The evil people of the world constantly dwell in the excrement of sinful defilement, submerged head-deep in impurity; I do not speak with them. You are a good person practicing meditation, yet you are attached to this fragrance, which ruins your good endeavor; therefore I reprimand you. It is like a piece of white cloth, fresh and clean, on which a black stain appears for all to see. That evil person is like a black garment: if one spots it with ink, people cannot see it; who would question it?' Various causes and conditions such as these are called reprimanding the faults of the desire for scents. > — English (machine translation) (machine translation) - [Previous: 71.47](https://indike.org/pramana/in.bauddha.taisho.2122.71.47) - [Next: 71.49](https://indike.org/pramana/in.bauddha.taisho.2122.71.49) - [Up: 71](https://indike.org/pramana/in.bauddha.taisho.2122.71) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.71.48) — English, machine translation ## Linked texts (1) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.17.37) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.71.48](https://indike.org/pramana/in.bauddha.taisho.2122.71.48) · Pramāṇa