[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) › 82.90 # 法苑珠林 82.90 法苑珠林 82.90 - **Language:** Classical Chinese ### [82.90](https://indike.org/pramana/in.bauddha.taisho.2122.82.90) 又法句喻經云。昔者羅雲未得道時。心性麁獷言少誠信。佛勅羅雲。汝到賢提精舍中住。守口攝意勤修經戒。羅雲奉教作禮而去。住九十日慚愧自悔。晝夜不息。佛往見之。羅雲歡喜趣前禮佛。安繩床坐。佛踞繩床。告羅雲曰。澡槃取水。為吾洗足。羅雲受教為佛洗足。洗足已訖佛語羅雲。汝見澡槃中洗足水不。羅雲白佛。唯然見之。佛語羅雲。此水可用食飲以不。羅雲白言。不可復用。所以者何。此水本實清淨。今以洗足受於塵垢。是故不可復用。佛語羅雲。汝亦如是。雖為吾子國王之孫。捨世榮祿得為沙門。不念精進攝身守口。三毒垢穢充滿胸懷。亦如此水不可復用。佛語羅雲。棄澡槃中水。羅雲即棄。佛語羅雲。澡槃雖空可用盛飲食不耶。白佛言。不可復用。所以然者。用有澡槃之名曾受不淨故。佛語羅雲。汝亦如是。雖為沙門。口無誠信。心性剛強。不念精進。曾受惡名。亦如澡槃不中盛食。佛以足指撥却澡槃。應時輪轉而走自跳而墮。數返乃止。佛語羅雲。汝寧惜澡槃恐破不。羅雲白佛。洗足之器賤價之物。意中雖惜不大殷勤。佛語羅雲。汝亦如是。雖為沙門不攝身口。麁言惡說多所中傷。眾所不愛智者不惜。身死神去輪轉三塗。自生苦惱。無量諸佛賢聖所不愛惜。亦如汝言不惜澡槃。羅雲聞之慚愧悑悸。譬如戰象兩牙二耳四脚及尾九兵皆嚴先須護鼻。所以者何。象鼻軟脆中箭即死。人犯九惡唯當護口。所以護口。當畏三塗十惡盡犯。不護口者如象損鼻。人犯十惡不惟三塗毒痛辛苦。即說偈云。 > Furthermore, the Dharmapada-avadāna-sūtra says: In the past, before Rāhula attained the Way, his mind and nature were crude and coarse, and his speech had little truthfulness. The Buddha ordered Rāhula: "Go to the Xiandi Monastery and dwell there; guard your mouth, restrain your thoughts, and diligently cultivate the scriptures and precepts." Rāhula accepted the instruction, bowed, and departed. Dwelling there for ninety days, he felt shame and repented incessantly day and night. The Buddha went to see him. Rāhula joyfully stepped forward, bowed to the Buddha, and arranged a rope couch for him to sit on. The Buddha sat cross-legged on the rope couch and said to Rāhula: "Take the basin, fetch water, and wash my feet." Rāhula accepted the instruction and washed the Buddha's feet. When the washing was finished, the Buddha said to Rāhula: "Do you see the foot-washing water in the basin or not?" Rāhula said to the Buddha: "Indeed, I see it." The Buddha said to Rāhula: "Can this water be used for food and drink or not?" Rāhula said: "It cannot be used again. Why? This water was originally pure, but now, because of washing feet, it has received dust and dirt; therefore, it cannot be used again." The Buddha said to Rāhula: "You are also like this. Although you are my son and the grandson of a king, having renounced worldly glory and wealth to become a śramaṇa, you do not reflect on diligence, nor do you restrain your body and guard your mouth. The filth of the three poisons fills your breast. You are just like this water, which cannot be used again." The Buddha said to Rāhula: "Discard the water in the basin." Rāhula discarded it at once. The Buddha said to Rāhula: "Although the basin is empty, can it be used to hold food and drink or not?" He said to the Buddha: "It cannot be used again. Why? Because it bears the name of a foot-washing basin and has previously held impurity." The Buddha said to Rāhula: "You are also like this. Although you are a śramaṇa, your mouth has no truthfulness, your mind and nature are stubborn and unbending, you do not reflect on diligence, and you have previously incurred ill repute. You are also like a foot-washing basin, unfit to hold food." The Buddha tapped the basin with his toe; immediately it rolled and tumbled, bounding and falling several times before stopping. The Buddha said to Rāhula: "Do you cherish this basin or fear that it might break?" Rāhula said to the Buddha: "A vessel for washing feet is a cheap thing; though in my mind I would prefer it not break, I do not care for it deeply." The Buddha said to Rāhula: "You are also like this. Although you are a śramaṇa, you do not restrain your body and mouth; your crude words and evil speech cause much injury. You are not loved by the multitude, nor are you cherished by the wise. When your body dies and your consciousness departs, you will revolve in the three wretched realms, bringing suffering and distress upon yourself, unloved and uncherished by the immeasurable Buddhas, worthies, and sages—just as you say you do not cherish the basin." When Rāhula heard this, he felt shame and terror. "It is like a war elephant: though its two tusks, two ears, four legs, and tail—nine weapons—are fully equipped, it must first protect its trunk. Why? Because the elephant's trunk is soft and fragile; if struck by an arrow, it dies immediately. When a person commits the nine evils, he must only guard his mouth. Why guard the mouth? He must fear the three wretched realms. If he commits all ten evils and does not guard his mouth, it is like an elephant damaging its trunk. A person who commits the ten evils does not consider the poisonous pain and bitter hardship of the three wretched realms." He then spoke a verse: > — English (machine translation) (machine translation) - [Previous: 82.89](https://indike.org/pramana/in.bauddha.taisho.2122.82.89) - [Next: 82.91](https://indike.org/pramana/in.bauddha.taisho.2122.82.91) - [Up: 82](https://indike.org/pramana/in.bauddha.taisho.2122.82) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.82.90) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.82.90](https://indike.org/pramana/in.bauddha.taisho.2122.82.90) · Pramāṇa