諸經要集 12.17

12.17

第三呵香欲過者。人謂著香少罪。染愛於香開結使門。雖復百歲持戒能斷。一時壞之。如有阿羅漢。常入龍宮。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。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。是時遶寺足下水出。自知必得作龍。逕至師本入處大池邊。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。諸師及僧呵之。沙彌言。我心已定。心相已出。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。如汝是禪行好人。而著此香破汝好事。是故呵汝。譬如白疊鮮淨而有異物點污。眾人皆見。彼惡人者。譬如黑衣。以黑點黑人所不見。誰問之者。如是等種種因緣。是名呵香欲過失。

Third, the rebuke of the fault of craving for fragrances: people say that attachment to fragrances carries little guilt, yet attachment and desire for fragrances open the gate of the fetters (saṃyojana). Even if one has kept the precepts for a hundred years and been able to cut them off, in a single moment one can destroy them. For example, there was an arhat who regularly entered the dragon palace. Having finished eating, he handed his bowl to a novice (śrāmaṇera) to have him wash it. In the bowl there remained a few grains of rice. The novice smelled them and found them extremely fragrant; he ate them and found them exceedingly delicious. Thereupon he devised an expedient: he went beneath his master's rope bed, holding the legs of the rope bed with both hands. When the master's time came, he entered the dragon palace along with the rope bed. The dragon said, 'This [person] has not yet attained the Way; why have you brought him along?' The master said, 'I was unaware.' The novice obtained food and drink, and he also saw that the bodies of the dragon maidens were upright and wondrously fragrant beyond compare; his mind became greatly attached, and he immediately made an evil vow: 'By cultivating merit, I shall seize this dragon's place and dwell in his palace.' The dragon said, 'Hereafter, do not bring this novice.' After the novice returned, he single-mindedly practiced dāna and maintained the precepts, exclusively seeking what he had vowed, wishing soon to become a dragon. At that time, when he circumambulated the monastery, water issued from beneath his feet; he knew of himself that he would definitely become a dragon. He went directly to the side of the great pool where his master originally entered, covered his head with his kāṣāya, and entered. He died immediately and turned into a great dragon. Because his merit was great, he at once killed that dragon; the entire pool turned red. Before this had happened, the masters and the monastic community rebuked him. The novice said, 'My mind is already set, and the signs in my mind have already manifested.' He brought the saṃgha to the pool to behold it. Such circumstances as these stemmed from the fault of attachment to fragrance. Furthermore, there was a bhikṣu who was walking back and forth (caṅkramaṇa) beside a lotus pond in a forest. Smelling the fragrance of the lotuses, his nose received it and his mind became attached. The deity of the pond spoke to him, saying, 'Why have you abandoned your place of quiet meditation beneath the forest to steal my fragrance? Because of attachment to fragrance, all the dormant fetters are aroused.' At that time, another person came into the pond, gathered many of its flowers, dug and pulled up the roots and stalks, leaving everything in disarray, and departed. The deity of the pond was silent and said nothing. The bhikṣu said, 'That person destroyed your pond's flowers, yet you said nothing at all. I merely walked along the pond's edge, and I was rebuked and scolded, being told that I was stealing the fragrance.' The deity of the pond said, 'The wicked people of the world always abide in the filth and dung of guilt, submerged head-deep in impurity; I do not speak with them. But you are a good person who practices meditation, yet you are attached to this fragrance, ruining your good deeds; therefore I rebuke you. It is like clean, white fine cloth that is spotted and soiled by a foreign substance—everyone sees it. That wicked person is like black clothing: spotted with black on black, no one sees it; who would question it?' Various such circumstances as these are called the rebuke of the fault of craving for fragrances.