[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 7.44 # 法苑珠林 7.44 法苑珠林 7.44 - **Language:** Classical Chinese ### [7.44](https://indike.org/pramana/in.bauddha.taisho.2122.7.44) 如十輪經云。有五逆罪為最極惡。何者為五。故心殺父母阿羅漢。破壞聲聞和合僧事。乃至惡心出佛身血。諸如是等名為五逆。若人於五逆中作一一逆者。不得出家受具足戒。若聽出家則犯重罪。應擯令出。若已有出家具諸威儀者。不應加其鞭杖及諸繫閉。復有四種大罪。同於四逆犯根本罪。何者為四。殺辟支佛。是名殺生犯根本罪。婬阿羅漢比丘尼。是名邪婬犯根本罪。若人捨財與佛法僧。主掌此物而輒用之。是名為盜犯根本罪。若人倒見破壞比丘僧。是名破僧犯根本罪。若人於此四根本罪中犯一一罪。皆悉不聽佛法中出家。設使出家不得聽受具足戒。若受具者應驅令出。以有出家威儀法故。不應鞭杖繫閉奪其生命。如是皆犯根本罪。非逆罪也。有根本罪亦是逆罪。有是逆罪非根本罪。有非根本罪亦非逆罪。何者為逆罪亦是根本罪。若人出家受具足戒得見諦道。斷其命根是名逆罪。亦根本罪也。如是眾生於我戒律中應驅令出。何者為根本罪非逆罪。若人在我法中出家。如是凡夫眾生故害其命。若以毒藥。或墮其胎。是名犯根本非逆罪也。若有四方僧物飲食敷具。悉不應與同共利養。若有眾生於佛法僧而生疑心。此中出家乃至見他讀誦。而作留難。乃至一偈。此非根本罪亦非逆罪。是名甚惡近於逆罪。如是眾生若不懺悔除其罪根。終不聽使佛法中出家。設使出家受具足戒。不悔過者亦驅令出。何以故。不信正法毀謗三乘壞正法眼。欲滅法燈斷三寶種。減損人天而無利益墮於惡道。此二種人名謗正法毀訾賢聖地獄劫壽增長。如是諸惡業。已是名根本大重罪也。何者是不威儀根本法罪。若比丘故婬故殺。凡人不與而取。犯故妄語。於此四根本中。若犯一一罪。一切比丘所作法事悉不聽入。四方僧物飲食臥具。皆悉不得共同受用。然帝王大臣一切群官。不應加其鞭杖繫閉刑罰乃至奪命。是名根本罪體性相也。何故名為根本重罪。若人作如是行。身壞命終墮於惡趣。作如是行是惡道根本。是故名為根本罪也。譬如鐵丸雖擲空中終不暫住速疾投地。如是五逆犯四重禁。及二種眾生毀壞正法誹謗賢聖。如是等十一種罪中。若人犯一一罪者。身壞命終皆墮阿鼻地獄。又如正法念經說。阿鼻地獄苦千倍過前七大地獄。壽經一劫。其身長大五百由旬。造四逆人四百由旬。造三逆人三百由旬。造二逆人。二百由旬。造一逆人一百由旬。彼五逆業人臨欲死時。唱喚失糞咽喉抒氣。如是死滅中有色生不見其對。其身猶如八歲小兒。閻羅王然焰鐵羂繫縛其咽。及束兩手。頭面向下足在於上。經二千年皆向下行。多燒焰鬘。先燒其頭。次燒其身。彼六欲天聞彼阿鼻地獄中氣。即皆消散。何以故。以阿鼻獄人極大臭故。 > As the Daśacakra-sūtra says: 'There are five sins of immediate retribution (ānantarya) that are the most extremely evil. What are the five? Intentionally killing father, mother, or an arhat; disrupting the concord of the śrāvaka Saṃgha; and with an evil mind causing blood to flow from the body of the Buddha. Things such as these are called the five sins of immediate retribution. If a person commits any one of these five sins of immediate retribution, he may not renounce household life and receive the full precepts. If he is permitted to renounce household life, then \[the ordainer\] commits a grave offense and must expel him. If he has already renounced household life and possesses all the proper deportments, one must not subject him to whips, batons, or any imprisonment. Furthermore, there are four kinds of major sins, which are equivalent to four sins of immediate retribution and constitute fundamental offenses (mūlāpatti). What are the four? Killing a pratyekabuddha: this is called the fundamental offense of killing living beings. Engaging in sexual misconduct with an arhat bhikṣuṇī: this is called the fundamental offense of illicit sexual misconduct. If a person, in charge of property given by someone as an offering to the Buddha, the Dharma, or the Saṃgha, uses it arbitrarily: this is called the fundamental offense of theft. If a person, with perverted views, causes division in the community of bhikṣus: this is called the fundamental offense of dividing the Saṃgha. If a person commits any one of these four fundamental offenses, he is not permitted to renounce household life within the Buddha's teaching. Even if he has renounced household life, he must not be allowed to receive the full precepts. If he has received the full precepts, he should be expelled. Because he possesses the deportment and rules of the renounced life, one should not use whips or batons to imprison him or deprive him of his life. Sins such as these are all fundamental offenses, not offenses of immediate retribution. There are fundamental offenses that are also offenses of immediate retribution; there are offenses of immediate retribution that are not fundamental offenses; and there are those that are neither fundamental offenses nor offenses of immediate retribution. What is an offense of immediate retribution that is also a fundamental offense? If a person has renounced household life, received the full precepts, and attained the path of seeing the truth, and \[another\] cuts off his life-faculty, this is called an offense of immediate retribution and also a fundamental offense. Such a being should be expelled from my Vinaya. What is a fundamental offense that is not an offense of immediate retribution? If a person has renounced household life within my teaching, and \[another\] intentionally harms the life of such an ordinary being, whether by poison or by causing abortion of the fetus, this is called committing a fundamental offense, not an offense of immediate retribution. If there are goods, food, drink, or bedding belonging to the Saṃgha of the four directions, none of these should be shared with him for common support. If there are beings who harbor doubts regarding the Buddha, the Dharma, or the Saṃgha, or who create obstacles for those renouncing household life herein, or even for seeing others reciting, even so much as a single verse: this is neither a fundamental offense nor an offense of immediate retribution, but it is called an exceedingly evil act close to an offense of immediate retribution. If such beings do not repent and eliminate the root of their sins, they shall never be allowed to renounce household life within the Buddha's teaching. Even if they have renounced household life and received the full precepts, if they do not repent of their errors, they shall also be expelled. Why is this? Because they do not believe in the saddharma, they revile the three vehicles, destroy the eye of the saddharma, wish to extinguish the lamp of the Dharma, cut off the lineage of the Three Jewels, and diminish the realms of humans and gods without any benefit, falling into the evil destinies. These two types of people are said to revile the saddharma and disparage the worthy and the noble; their lifespan in hell will be extended for kalpas. Such evil actions as these are already called fundamental, grave, major sins. What are the fundamental offenses against the rules of deportment? If a bhikṣu intentionally engages in sexual misconduct, intentionally kills, takes what is not given from an ordinary person, or intentionally speaks falsely: if he commits any one of these four fundamental sins, he is not permitted to enter into any ritual acts performed by all the bhikṣus. He must not share in the use of any goods, food, drink, or bedding belonging to the Saṃgha of the four directions. Nevertheless, emperors, kings, great ministers, and all officials should not subject him to whips, batons, imprisonment, punishment, or even taking his life. Such are the characteristics and nature of the fundamental offenses. Why are they called fundamental grave offenses? If a person performs such deeds, then upon the destruction of the body and the end of life, he falls into the evil destinies. Performing such deeds is the foundation of the evil destinies; therefore, they are called fundamental offenses. Just as an iron ball, though thrown into the air, never pauses even for a moment but swiftly falls to the ground, so it is with the five sins of immediate retribution, the violations of the four grave prohibitions, and the two kinds of beings who destroy the saddharma and slander the worthy and noble: among these eleven kinds of sins, if a person commits any single one, then upon the destruction of the body and the end of life, he will fall into the Avīci hell.' Furthermore, as the Saddharmasmṛtyupasthāna-sūtra says: 'The suffering of the Avīci hell is a thousand times greater than that of the preceding seven great hells. The lifespan lasts for one kalpa. The body \[of one who falls there\] is five hundred yojanas tall; for one who commits four sins of immediate retribution, it is four hundred yojanas; for one who commits three sins of immediate retribution, it is three hundred yojanas; for one who commits two sins of immediate retribution, it is two hundred yojanas; and for one who commits one sin of immediate retribution, it is one hundred yojanas. When those who have committed the karma of the five sins of immediate retribution are on the verge of death, they cry out, lose control of their bowels, and gasp for breath. Dying thus, the intermediate state (antarābhava) takes form without seeing its counterparts; its body is like that of an eight-year-old child. King Yama binds its neck and ties its hands with a flaming iron noose. With head downward and feet upward, it travels downward for two thousand years, through many burning wreaths of flame, which first burn its head and next burn its body. When the gods of the six heavens of the desire realm catch the stench from the Avīci hell, they immediately faint and scatter. Why is this? Because the people in the Avīci hell are exceedingly foul-smelling.' > — English (machine translation) (machine translation) - [Previous: 7.43](https://indike.org/pramana/in.bauddha.taisho.2122.7.43) - [Next: 7.45](https://indike.org/pramana/in.bauddha.taisho.2122.7.45) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2122.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.7.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.7.44](https://indike.org/pramana/in.bauddha.taisho.2122.7.44) · Pramāṇa