四分律刪繁補闕行事鈔 1.108

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二明違戒法滅者。還約二教雜明。《十誦》云：像法時有五滅法：一比丘小得心已，便謂已聖。二白衣生天，出家人入地獄。三有人捨世間業，而出家破戒。四破戒人多人佐助。五乃至羅漢亦被打罵。又有五種怖畏：一自不修身戒心慧，復度他人，令不修身戒等法。二畜沙彌。三與他依止。四與淨人沙彌共住，不知三相：謂掘地、斷草、溉水。五雖誦律藏，前後雜亂。《四分》中五種疾滅正法：一有比丘不諦受誦律，喜忘文句，復教他人；文既不具，其義有闕。二為僧中勝人、上座，一國所宗，而多不持戒，但修不善；後生倣習，放捨戒行。三有比丘持法、持律、持摩夷，而不教道俗，即便命終，令法斷滅。四有比丘難可教授，不受善言，餘善比丘捨置。五互相罵詈，互求長短，疾滅正法。《十誦》：諸比丘廢學毘尼，便讀誦脩多羅、阿毘曇，世尊種種訶責；乃至由有毘尼，佛法住世等。多有上座、長老、比丘學律。《雜含》云：若長老、上座、中年、少年，初不樂戒、不重戒，見餘樂戒者不隨時讚美，我不讚歎。何以故？恐餘人同其見，長夜受苦故。《中含》云：犯戒有五衰：一求財不遂。設得衰耗。眾不敬愛。惡名流布。死入地獄。《涅槃》中，由諸比丘不持戒故，畜八不淨財，言是佛聽，如何此人舌不卷縮。廣如彼說。《摩耶經》云：樂好衣服，縱逸嬉戲；奴為比丘，婢為比丘尼；不樂不淨觀；毀謗毘尼；袈裟變白，不受染色；貪用三寶物等。是法滅相。《智論》云：破戒之人，人所不敬，其處如塚；又失諸功德，譬如枯樹；惡心可畏，譬如羅剎；人所不近，如大病人；難可共住，譬如毒蛇。雖復剃頭染衣，次第捉籌，實非比丘。若著法衣、鉢盂，則是熱鐵葉、洋銅器；凡所食噉，吞熱鐵丸、飲洋銅汁，則是地獄之人。又常懷怖懼，我為佛賊，常畏死至。如是種種破戒之相，不可稱說。行者應當一心持戒。

Second, explaining the extinction of the Dharma through violation of the precepts: This is likewise explained combining the two teachings. The *Daśādhyāya* states: 'In the Semblance Dharma period, there are five phenomena of extinction: 1. A bhikṣu, upon gaining a minor mental attainment, immediately claims to be an ārya. 2. Laypeople are born in heaven, while those who have left home enter hell. 3. Some abandon worldly professions to go forth and break the precepts. 4. Precept-breakers have many people supporting them. 5. Even arhats are beaten and reviled.' It also says: 'There are five kinds of fears: 1. Oneself not cultivating the body, precepts, mind, and wisdom, yet ordaining others and causing them not to cultivate the dharmas of body, precepts, and so forth. 2. Keeping śrāmaṇeras. 3. Giving dependence (niśraya) to others. 4. Cohabiting with kappiyakārakas and śrāmaṇeras without knowing the three characteristics: namely, digging the ground, cutting grass, and irrigating with water. 5. Although reciting the Vinaya Piṭaka, the earlier and later parts are mixed and confused.' In the *Dharmaguptaka*, there are five causes of the swift extinction of the true Dharma: '1. There are bhikṣus who do not accurately learn and recite the Vinaya, are prone to forgetting the phrases, and furthermore teach others; since the text is incomplete, its meaning has deficiencies. 2. Those who are superior persons and theras within the saṃgha, revered by the whole country, mostly do not uphold the precepts but only cultivate what is unwholesome; the younger generations imitate them and abandon precept-conduct. 3. There are bhikṣus who uphold the Dharma, uphold the Vinaya, and uphold the Mātṛkā, but do not instruct the monastic and lay, and forthwith pass away, causing the Dharma to be severed and extinguished. 4. There are bhikṣus who are difficult to teach, do not accept wholesome words, and the other good bhikṣus cast them aside. 5. Reviling one another, seeking one another's faults, swiftly extinguishing the true Dharma.' The *Daśādhyāya* states: 'The bhikṣus neglected the study of the Vinaya and then read and recited sūtras and abhidharma; the Bhagavat rebuked them in various ways; up to, it is because of the existence of the Vinaya that the Buddhadharma abides in the world, and so on. Many theras, elders, and bhikṣus studied the Vinaya.' The *Saṃyuktāgama* states: 'If elders, theras, middle-aged, or youths from the beginning do not take pleasure in the precepts or respect the precepts, and upon seeing others who take pleasure in the precepts do not praise them according to the occasion, I do not praise them. Why is that? Out of fear that other people will adopt their view and undergo suffering through the long night.' The *Madhyamāgama* states: 'Transgressing the precepts has five declines: 1. Seeking wealth is unsuccessful. 2. Even if obtained, it declines and is wasted. 3. The assembly does not respect or love them. 4. Bad reputation spreads abroad. 5. Upon death, one enters hell.' In the *Nirvāṇa*, because the bhikṣus did not uphold the precepts, they kept the eight impure forms of wealth, claiming that the Buddha permitted this; how could such people's tongues not curl up and shrink? It is broadly explained as there. The *Māyā Sūtra* states: 'Delighting in fine robes, wanton indulgence and amusement; male slaves becoming bhikṣus, female slaves becoming bhikṣuṇīs; taking no pleasure in the contemplation of impurity; slandering the Vinaya; the kāṣāya turning white and not accepting dye; greedily utilizing the property of the Three Jewels, and so on: these are signs of the extinction of the Dharma.' The *Upadeśa* states: 'A precept-breaker is not respected by people, and their place is like a cemetery; they also lose all merits, like a withered tree; their evil mind is terrifying, like a rākṣasa; they are not approached by people, like someone severely diseased; they are difficult to live with, like a poisonous snake. Even though they shave the head, dye the robes, and take the counting-stick in turn, they are truly not a bhikṣu. If they wear the Dharma robes and carry the alms bowl, these are hot iron sheets and molten copper vessels; whatever they eat is swallowing hot iron pellets and drinking molten copper broth—they are truly people of hell. Furthermore, they constantly harbor fear: "I am a thief of the Buddha," and always dread the arrival of death. Such various signs of breaking the precepts cannot be fully recounted. Practitioners should single-mindedly uphold the precepts.'