法苑珠林 30.20

30.20

又方廣十輪經云。若有眾生。起於麁弊愚癡惡口。自謂為智。乃至不離邪見。為求他利而生嫉妬。貪著名稱自舉輕他不能守護身口意等。心常念惡常作是語。而自稱說是大乘人。亦教他讀誦。但自讚已非毀於他。以是義故。讚歎大乘自不調伏。於大乘道而欲教他修行大乘。乃至云得人身難。亦失聲聞辟支佛乘常趣惡道。不欲親近諸有智者。而唱是言。作師子吼。我是大乘善男子。譬如有驢著師子皮自以為師子。有人遠見亦謂師子。驢未鳴時無能分別。既出聲已。遠近皆知非實師子。諸人見者。皆悉唾言。此弊惡驢非師子耶。乃至毀犯禁戒作惡行者。於一切處不成法器。若自說言。我是大乘。能破一切眾生煩惱塵勞大陣。亦為眾生住八正道。入無畏城。則無是處。

Furthermore, the Daśacakra-kṣitigarbha-sūtra says: 'If there are sentient beings who give rise to coarse, vile, foolish, and harsh speech, deeming themselves to be wise, up to not being separated from wrong views; who, for the sake of seeking benefits from others, give rise to jealousy; who, greedily attached to renown, elevate themselves and slight others, unable to guard body, speech, and mind, their minds constantly thinking evil and constantly speaking in this way, while styling themselves persons of the Mahāyāna and also teaching others to read and recite, merely praising themselves and disparaging others—for this reason, though praising the Mahāyāna, they are themselves unsubdued, yet wish to teach others to practice the Mahāyāna on the Mahāyāna path. It even says that it is difficult [for them] to obtain a human body, and they will also lose the vehicles of the voice-hearer (śrāvaka) and pratyekabuddha, constantly heading toward the evil destinies. They do not wish to approach the wise, yet proclaim and make this lion's roar: "I am a good son of the Mahāyāna." For example, just as if a donkey were to put on a lion's skin, considering itself a lion, and someone seeing it from afar also took it to be a lion; before the donkey brays, no one can distinguish it, but once it emits its cry, everyone far and near knows it is not a real lion, and all the people who see it spit upon it and say: "Is this wretched donkey not pretending to be a lion?" In the same way, those who break the prohibitory precepts and engage in evil deeds are in all respects not vessels of the Dharma. If such a person should say of himself: "I belong to the Mahāyāna, and am able to shatter the great battle array of defilement and affliction of all sentient beings, and for the sake of sentient beings abide in the noble eightfold path and enter the city of fearlessness," there is no such possibility.'