法苑珠林 90.24

90.24

又菩薩藏經云。復次舍利子。出家菩薩復有五法。若成就者。不值佛世。不親善友不具無難。失壞善根。不隨安住律儀菩薩修學正法。亦不速寤無上菩提。舍利子。何等名為出家菩薩成就五法。一者毀犯尸羅。二者誹謗正法。三者貪著名利。四者堅執我見。五者能於他家多生慳嫉。舍利子。如是名為出家菩薩成就五法。不值佛世乃至不獲無上正等菩提。舍利子。譬如餓狗慞惶沿路遇值瑣骨久無肉膩。但見赤塗言是厚味。便就銜之。至多人處四衢道中。以貪味故涎流骨上。妄謂甜美。或䶧或舐。或齧或吮。歡愛纏附初無捨離。時有剎帝利婆羅門及諸長者。皆大富貴。來游此路。時此餓狗遙見彼來。心生熱惱作如是念。彼來人者。將無奪我所重美味。便於是人發大瞋恚。出深毒聲。惡眼邪視。露現齒牙。便行齧害。舍利子。於意云何。彼來人者。應為餘事。豈復求此無肉赤塗之骨鎖耶。舍利子白佛言。世尊。不也世尊。不也善逝。佛告舍利子。若如是者。彼慳餓狗。以何等故出深毒聲現牙而吠。舍利子言。如我意解。恐彼來人貪著美膳。必能奪我甘露良味。由如是意現牙吠耳。佛告舍利子。如是如汝所言當來末世有諸比丘。於他施主勤習家慳。耽著屎尿妄加纏裹。雖值如來具足無難。而便委棄不修正檢。此之比丘。我說其行。如前癡狗。舍利子。我今出世憐愍眾生。欲止息故專思此事。為如是等諸惡比丘。說此譬喻。

Furthermore, the Bodhisattvapiṭaka-sūtra states: "Moreover, Śāriputra, there are five things pertaining to a renunciant bodhisattva. If someone possesses them, they will not encounter the era of a Buddha, will not draw near to good spiritual friends, will not be free from the [eight] conditions of adversity, will ruin their good roots, will not follow bodhisattvas firmly abiding in the moral disciplines to cultivate and learn the True Dharma, nor will they quickly awaken to unexcelled bodhi. Śāriputra, what are the five things possessed by a renunciant bodhisattva? First, violating śīla; second, slandering the True Dharma; third, craving fame and gain; fourth, obstinately clinging to the view of self; fifth, frequently giving rise to stinginess and jealousy toward other families [of donors]. Śāriputra, these are called the five things possessed by a renunciant bodhisattva by which they will not encounter the era of a Buddha, up to not attaining unexcelled complete and perfect bodhi. Śāriputra, it is like a starving dog frantically roaming along a road that encounters a bare bone that has long lacked meat and fat. Seeing only red paint smeared on it, the dog takes it to be a rich delicacy and grips it in its mouth. Coming to a crowded place at a crossroads, out of craving for its flavor, saliva drools onto the bone, and it deludedly imagines it to be sweet and delicious, gnawing or licking it, biting or sucking it, wrapped in affection with no intention of letting go. At that time, kṣatriyas, brāhmaṇas, and elders—all men of great wealth and nobility—come walking along this road. The starving dog sees them coming from afar, and burning agitation arises in its heart as it thinks: 'Could those people coming along be going to rob me of my treasured delicacy?' Thereupon it gives rise to great wrath toward those people, emits a deeply poisonous growl, casts wicked glances aside, bares its teeth, and bites and attacks them. Śāriputra, what do you think? Would those people coming along have other business, or would they be seeking this meatless, red-painted bare bone?" Śāriputra addressed the Buddha, saying: "No, World-Honoured One! No, Sugata!" The Buddha told Śāriputra: "If so, for what reason did that stingy, starving dog emit a deeply poisonous growl, bare its teeth, and bark?" Śāriputra said: "As I understand it, it feared that those people coming along were greedy for a fine meal and would surely rob it of its delicious ambrosial flavor. It was on account of such an idea that it bared its teeth and barked." The Buddha told Śāriputra: "So it is, just as you have said. In the future, in the final age, there will be bhikṣus who persistently practice stinginess toward other donor families, obsessively attached to feces and urine and deludedly wrapping themselves up in them. Although they have encountered the Tathāgata and are fully free from the conditions of adversity, they immediately abandon this and do not cultivate correct restraint. Regarding such bhikṣus, I say that their conduct is like that of the foolish dog before. Śāriputra, I have now appeared in the world out of pity for sentient beings, and wishing to bring this to an end, I have specifically reflected on this matter and spoken this parable for the sake of such wicked bhikṣus.