[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) › [藥師經疏](https://indike.org/pramana/in.bauddha.taisho.2767) › 1.12 # 藥師經疏 1.12 藥師經疏 1.12 - **Language:** Classical Chinese ### [1.12](https://indike.org/pramana/in.bauddha.taisho.2767.1.12) 經。或受學句至甚深之義　二不願多聞護持禁戒者。謂身口意業無缺漏故如如大莊嚴論第十卷說。有一比丘次第乞食至穿珠家立於門外。時彼珠師為於國王穿摩尼珠。比丘衣色珠註映彼珠其色紅赤。彼穿珠師即入其舍。為比丘取食時有一鵝見珠。赤色其狀似肉。即便吞之。珠師持食以施。比丘尋即覓珠不知所在。此珠價貴王之所有。時彼珠師家既貧窮失王貴珠以心急故。語比丘言。歸我珠來。爾時比丘作是思惟。令此珠者鵝所吞食。若語彼人將必殺鵝以取其珠。如我今者苦惱時至當設何計得免斯患。即說偈言。我今護他命身分受苦惱。更無餘方便。唯以命代彼。我今捨身命。為此鵝命故緣我護戒因用成解脫道。時穿珠師聞斯偈故語比丘言。還我珠來。若不見還汝徒受苦終不相置。比丘答言。誰得汝珠默然而立。珠師語言。更無餘人。誰偷此珠。恃彼珠師即閉門戶語比丘言。汝於今日好自堅持比丘尋即四向顧望無可恃怙。如鹿入圍莫知所趣比丘無救亦復如是。爾時比丘即自𣫍身端正衣服。彼人又復語比丘言。汝今將欲與我鬪耶。比丘答言。不共汝鬪。我自共彼結使。賊鬪。所以爾者。恐於朾時身形現故。我等比丘設使困苦臨終之時。猶尚以衣用自覆護不露形體。爾時珠師執縛。比丘而加朾棒。問比丘言。珠在何處。還我珠來。比丘答言。我不得珠。時穿珠師即便涕泣頂禮比丘而白之言。賜我歡喜還與我珠。比丘答言。我實不取。時彼珠師復更瞋打比丘念言。生死受苦。皆應如是。應當堅辭無犯戒律。若當毀戒受地獄罪。有過今苦即說偈言。我於過去世婬盜捨身命。羊鹿及六畜捨身不可計。為戒捨身命勝於毀禁生假欲自摧護會歸終當滅。不如為持戒。為他護身命捨此危脆身以求解脫命。時穿珠師涕泣懊惱而說偈言。我雖打撲汝極大生苦惱畏王青我珠復欲苦治汝今汝捨是苦亦使我離惡。汝是出家人應斷於貪欲宜捨貪愛心。還當與我珠。比丘微笑說偈答云。我著糞掃衣乞食以為業。住止於樹下。以此我為足。於汝摩尼珠實無貪利心。以何因緣故乃當作偷賊。時穿珠師語比丘言。何用多語。遂加繫縛倍更撾打。以繩急絞耳眼口鼻盡皆血出。時彼鵝者即來飲血。珠師瞋忿打鵝即死。比丘問言。此鵝死活珠師答言。鵝今死活何足故問。時彼比丘即向鵝所見鵝既死涕泣不樂。即說偈言。我受諸苦惱望便此鵝活。今我命未絕。鵝在我前死。我望護汝命受是極奇苦何意。汝先死我果報不成。時穿珠問比丘言。鵝今於汝竟有何親愁惱乃爾。比丘答言。不滿我即說偈言。菩薩往昔時。願所以不樂。捨身以貿鴿。我亦作是。意捨命欲代鴿。我得最勝心。欲令此鵝命由汝殺鵝故心願不滿足。珠師問言。汝作是語我猶不解。汝當為我廣說所由。爾時比丘說偈答言。我著赤色衣映珠似肉色。此鵝謂是肉。即便吞食之。我受是苦惱。為護彼鵝故。逼切甚苦惱。望彼得令命。時彼珠師聞是偈已即開鵝腹而還得珠。即舉聲哭語比丘言。汝護鵝命不惜於身。使武造此非法之事。時彼珠師叉手合掌求乞歡喜以偈讚言。南無清淨行。南無堅持戒。遭是極苦難不作毀缺行不遇。如是惡持戒非希有。要當值此苦能持戒者難。時穿珠師既懺悔已即送比丘還歸。所止不求多聞者。謂於佛所說契經深義不能解了棄而不學。 > \[Sūtra\]: "Some observe the training rules... deep and profound meaning." / Second, not wishing for broad learning. "Guarding and maintaining the prohibitive precepts" means having no deficiency or leak in bodily, verbal, and mental actions. This is like what is said in the tenth roll of the Mahālaṃkāra-śāstra: There was a monk who, begging for food in order, came to the house of a pearl piercer and stood outside the gate. At that time, that pearl artisan was piercing a maṇi jewel for the king. The color of the monk's robe reflected onto the jewel, making its color crimson red. That pearl piercer then entered his house to fetch food for the monk. At that time, a goose saw the jewel; because of its red color, its shape resembled meat, and it immediately swallowed it. The pearl artisan brought the food to give as alms to the monk, and immediately looked for the jewel but did not know where it was. This jewel was priceless and belonged to the king. At that time, that pearl artisan, being poor and having lost the king's precious jewel, spoke anxiously to the monk, saying: "Give me back the jewel!" At that time, the monk thought: "Now this jewel was swallowed and eaten by the goose. If I tell that man, he will surely kill the goose to take the jewel. As my time of suffering has now arrived, what strategy should I devise to avoid this calamity?" He then spoke in verse: / "Now I protect another's life, and my body undergoes suffering and distress. / There is no other expedient means; I can only substitute my life for its. / I now abandon my bodily life for the sake of this goose's life. / Because I guard the precepts, through this cause I shall accomplish the path of liberation." / At that time, the pearl piercer, hearing this verse, spoke to the monk, saying: "Give me back the jewel! If you do not return it, you will suffer in vain; I will never let you go." The monk answered, saying: "Who took your jewel?" and stood in silence. The pearl artisan said to him: "There is no one else; who stole this jewel?" Relying on this, the pearl artisan then closed the doors and said to the monk: "Today you had better hold firm!" The monk immediately looked around in all four directions, but had nothing to rely on or trust in; like a deer entering an enclosure, not knowing where to turn, the monk without rescue was also like this. At that time, the monk then contracted his body and straightened his robes. That man again spoke to the monk, saying: "Do you now wish to fight with me?" The monk answered, saying: "I am not fighting with you; I am fighting against the thieves of the defilements. The reason for this is that I fear when being beaten my physical form will be exposed. Even when we monks are distressed and on the verge of death, we still cover and protect ourselves with our robes, not exposing our bodily form." At that time, the pearl artisan tied up the monk and beat him with a stick, asking the monk, saying: "Where is the jewel? Give me back the jewel!" The monk answered, saying: "I did not take the jewel." Then the pearl piercer wept, bowed his head to the monk, and addressed him, saying: "Grant me joy, and return the jewel to me!" The monk answered, saying: "I truly did not take it." Then that pearl artisan became even angrier and beat the monk. The monk thought: "All suffering in saṃsāra must be like this. I should remain firm and not violate the precepts. If I were to break the precepts and suffer the guilt of hell, it would surpass my present suffering." He then spoke in verse: / "In past lifetimes, for lust and theft I abandoned my bodily life; / as sheep, deer, and the six domestic beasts, my abandoned bodies are countless. / Abandoning bodily life for the precepts surpasses living while violating the prohibitions. / Even if one sought to preserve it, in the end it must perish. / It is better, for the sake of keeping precepts and protecting another's bodily life, / to cast aside this frail and brittle body to seek the life of liberation." / At that time, the pearl piercer wept in distress and spoke in verse: / "Although I beat and strike you, giving rise to immense suffering, / I fear the king will seek my jewel, so I wish to torment you. / Now, abandon this suffering, and also let me be free from evil. / You are a renunciant and should sever desire; / you ought to abandon your craving mind and return my jewel to me." / The monk smiled and replied in verse, saying: / "I wear robes of rags and make begging for food my livelihood; / I abide beneath trees—with this I am content. / Toward your maṇi jewel I truly have no mind of greed. / For what reason would I then become a thief?" / At that time, the pearl piercer spoke to the monk, saying: "What is the use of speaking so much?" He then bound him further and doubled the beating. Strangling his ears, eyes, mouth, and nose tightly with a rope, blood gushed forth from all of them. At that time, that goose came to drink the blood. In rage, the artisan struck the goose, and it died immediately. The monk asked, saying: "Is this goose dead or alive?" The artisan answered, saying: "Whether the goose is now dead or alive, why is it worth asking?" Then that monk went to the goose's place, and seeing that the goose was already dead, he wept unhappily and immediately spoke in verse: / "I endured all these distresses, hoping that this goose would live. / Now my life has not ended, yet the goose has died before me. / I hoped to protect your life and suffered this extreme, extraordinary pain; / why did you die first, leaving my retribution unfulfilled?" / At that time, the pearl piercer asked the monk, saying: "What relation does the goose have to you after all, that you are so grieved and distressed?" The monk answered, saying: "My vow was not fulfilled, which is why I am unhappy." He then spoke in verse: / "When the Bodhisattva in the past abandoned his body to ransom a dove, / I also had this intention, wishing to substitute my life for the dove's. / I attained the supreme mind, wishing to preserve this goose's life; / because you killed the goose, my heart's vow was not fulfilled." / The artisan asked, saying: "You speak like this, yet I still do not understand. You should explain the reason in full for me." At that time, the monk answered in verse, saying: / "I wore a red robe, which reflected on the jewel to look like the color of meat; / this goose thought it was meat and immediately swallowed and ate it. / I suffered this distress in order to protect that goose; / although pressed by extreme distress, I hoped that its life might be spared." / When that pearl artisan heard this verse, he immediately cut open the goose's belly and recovered the jewel. He then wept aloud and spoke to the monk, saying: "You protected the goose's life without sparing your own body, causing me to commit this unrighteous deed!" Then that pearl artisan clasped his hands with palms together, begged for forgiveness, and praised him in verse, saying: / "Homage to the pure conduct! Homage to firmly maintaining the precepts! / Encountering such extreme suffering and difficulty, you did not commit broken or deficient conduct. / If one does not encounter such evil, keeping precepts is not rare; / only when facing such suffering is one who can keep the precepts rare indeed!" / After that pearl artisan had repented, he escorted the monk back to his dwelling. / "Not seeking broad learning" means that regarding the profound meaning of the sūtras spoken by the Buddha, one is unable to comprehend it, and so abandons it without studying. > — English (machine translation) (machine translation) - [Previous: 1.11](https://indike.org/pramana/in.bauddha.taisho.2767.1.11) - [Next: 1.13](https://indike.org/pramana/in.bauddha.taisho.2767.1.13) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2767.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2767~en-mt.1.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2767.1.12](https://indike.org/pramana/in.bauddha.taisho.2767.1.12) · Pramāṇa