四分律行事鈔資持記 2.326

2.326

次科，初引經文。特舉逆重，以彰極惡。我不救者，以佛威神，不可加故，非捨棄也。餘下，指略。《日藏分》，具云《大方等日藏經》。彼第二云：佛告頻婆娑羅王，破戒之相，所謂不樂供養三寶和尚闍梨，亦不信重；乃至常貪利養名聞等事，亦盜眾僧田宅園林奴婢象馬駝騾牛驢等物，是破戒相，失比丘法。應當擯出。又云：破戒之人，無有慚愧；以劫盜心，取彼僧物，以為己有；如法比丘，遣令出眾；若不出者，應告國王有勢力者，驅逐令出；若王不遣，如法比丘默然捨去等。《僧護傳》本名為經，即明僧護比丘遊海邊見地獄等事。彼云：僧護至一寺，聞犍椎聲；入僧坊已，見僧和集，食器敷具，人及房舍，悉皆火然；又入僧坊，見諸比丘，坐於火床，互相爪劃，肉盡筋出；五藏骨髓，亦如燋炷。後還祇桓白佛。佛言：汝初見寺，乃是地獄；迦葉佛時，是出家人，四方僧物，不打犍椎，眾默共用；以是因緣，受火床苦。汝見第二寺，亦是地獄；迦葉佛時，是出家人，檀越造寺，四事豐足；檀越要打犍椎，諸比丘不打；客比丘來，不得飲食，受火床苦。迦葉佛涅槃已來，受如是苦，至今不息。二經甚廣，恐煩不錄。請觀業果，幸宜改迹。

In the next heading: first, it cites the sūtra text. It specially brings up the gravity of anantarya to show the utmost evil. "I do not save them" means that because the Buddha's majestic spiritual power cannot be applied, it is not an abandonment. From "The rest…" down, it refers to omissions. The "Sūryagarbha Section" is fully named the Mahāvaipulya Sūryagarbha Sūtra. Its second fascicle says: "The Buddha told King Bimbisāra: 'The marks of breaking the precepts are: namely, not taking joy in making offerings to the Triratna, upādhyāya, and ācārya, and also not having faith or respect; […] up to constantly craving profit and fame, and also stealing the Saṅgha's fields, dwellings, gardens, forests, male and female servants, elephants, horses, camels, mules, cattle, donkeys, and other goods—these are the marks of breaking the precepts, losing the bhikṣu's Dharma. They should be expelled.'" It also says: "A person who breaks the precepts has no shame; taking that Sangha property with a mind of robbery to make it their own—the Dharma-conforming bhikṣus should expel them from the community; if they do not leave, one should inform the king or those with power to drive them out; if the king does not expel them, the Dharma-conforming bhikṣus should silently depart, and so forth." The Account of Saṅgharakṣita was originally named a sūtra, which explains the bhikṣu Saṅgharakṣita's travels along the seashore, seeing hells and other events. It says: "Saṅgharakṣita arrived at a monastery and heard the sound of the gaṇḍī; upon entering the monastery, he saw the Sangha gathered in harmony, with eating vessels, bedding, people, and rooms all blazing with fire. Again entering a monastery, he saw bhikṣus sitting on fiery beds, scratching each other with nails until their flesh was gone and sinews exposed, their five viscera, bones, and marrow like scorched wicks. Later he returned to Jetavana and reported to the Buddha. The Buddha said: 'The first monastery you saw was in fact a hell; during the time of Kāśyapa Buddha, they were renunciants who silently shared and used the property of the Sangha of the four directions without striking the gaṇḍī; because of these causes and conditions, they suffer the torment of the fiery bed. The second monastery you saw was also a hell; during the time of Kāśyapa Buddha, they were renunciants where a dānapati built a monastery with an abundance of the four requisites; the dānapati made a compact to strike the gaṇḍī, but the bhikṣus did not strike it, so guest bhikṣus arrived and could not obtain food and drink, thus suffering the torment of the fiery bed. Since Kāśyapa Buddha entered nirvāṇa, they have suffered such torments, which have not ceased to this day.'" The two sūtras are very extensive; fearing tediousness, they are not recorded. Please contemplate the karmic fruits, and fortunately, you ought to reform your ways.