法苑珠林 79.16

79.16

又小五濁經云。五逆罪外別有五逆罪。第一慢二親而事鬼神。第二嫉妬國君。第三後生輕薄。第四賤其身命而貴其財。第五去福就罪。又中阿含經云。佛告比丘。若凡愚人作身惡行口惡行意惡行。命終之後生於惡趣泥犁之中。受極苦痛一向無樂。譬如有人犯盜付王治其盜罪。王即遣人於晨朝時。以一百戟而以刺之。彼命故存。至於日中王復勅以二百戟刺。彼命故存。至於晡時王復勅以三百戟刺。彼人身分皆悉破盡。其命故存。佛告比丘。於意云何。此人被戟為苦不耶。比丘答佛。一戟刺時猶尚苦痛。況三百戟。佛即以手取少沙石。如豆等許。告諸比丘。我手中石比雪山石。何者為多。比丘答佛。雪山石多。不可為喻。佛告比丘。三百戟苦比泥犁苦如小沙石。泥犁之苦如雪山石。百千萬倍不可為喻。泥犁中苦其事云何。若有眾生墮泥犁中。獄卒以斧燒令極然。斫身八楞及以四方。經百千歲極令苦痛。而不命終。要令惡盡復坐鐵床。以鐵鉗口吞熱鐵丸。經百千歲。復坐鐵床。洋銅灌口。經百千歲。復臥鐵地。以熱鐵釘釘其身首。經百千歲。復出其舌使舐鐵地。以釘釘之。如張牛皮。經百千歲。復挽項筋縛著車上經百千歲。復燒鐵地令在上行經百千歲復燒火山令下舉足著上血肉即消舉足還生經百千歲。復鑊煮之經百千歲。極令苦痛。而不命終。要令惡盡乃得出耳。是為泥犁地獄中苦。地獄罪畢生於種種畜生之中。常處暗冥共相噉食。受苦無量不可具說。畜生罪畢或生人中。若從畜生為人甚難。猶如盲龜遇浮木孔。設生人中貧窮下賤。為他役使形貌醜陋。或根殘缺。或復短命。若作惡業身死還生在泥犁中。輪轉無窮不可具說。佛告比丘。凡夫愚人作身口意三惡行者。獲罪如是。佛告比丘。若智慧人作身善行口善行意善行。命終生於善處天上。一向受樂。如轉輪王。與七寶俱。人間四妙。佛告比丘。於意云何。此為樂不。比丘答佛。一寶一妙猶為極樂。何況七寶四妙居也。佛還以手取小沙石。如豆等許。告諸比丘。我手中石比雪山石。何者為多。比丘答佛。雪山石多不可為喻。佛告比丘。轉輪王樂比天上樂如小沙石。天上之樂如雪山石。百千萬倍不可為喻。天上之樂其事云何。若生天上所受六塵無不隨意。受極快樂不可具說。若從天上來生人間生帝王家。或生大姓。大富大貴。饒財多寶。名稱遠聞。端正殊妙。眾人所愛。佛告比丘。若智慧人作身口意三善行者。獲福如是。佛告比丘。此是世間有漏之樂。若修善根迴向菩提。於生死中所受果報。乃至涅槃終無有盡。

The Sūtra on the Lesser Five Turbidities also states: 'Apart from the five rebellious offenses, there are another five rebellious offenses: first, disrespecting one's two parents and serving ghosts and spirits; second, being envious of the sovereign of the state; third, treating younger generations with frivolity; fourth, holding one's own body and life in low esteem while valuing wealth; fifth, turning away from merit and approaching wrongdoing.' The Madhyama-āgama also states: 'The Buddha addressed the bhikṣus: "If an ordinary, foolish person commits evil deeds of body, evil deeds of speech, and evil deeds of mind, after his life ends he will be born in the evil destiny, in Niraya, undergoing extreme pain and suffering entirely without joy. It is, for example, like a person who commits robbery and is delivered to the king to be punished for his crime of robbery. The king then sends men at dawn to pierce him with one hundred lances. His life still remains. When midday comes, the king again orders him to be pierced with two hundred lances. His life still remains. When late afternoon comes, the king again orders him to be pierced with three hundred lances. That person's bodily parts are entirely destroyed, yet his life still remains." The Buddha addressed the bhikṣus: "What do you think? Was this person in pain when pierced by the lances, or not?" The bhikṣus answered the Buddha: "When pierced by a single lance it was already painful, how much more so three hundred lances?" The Buddha then took a small amount of gravel in his hand, about the size of beans, and addressed the bhikṣus: "Comparing the stones in my hand to the stones of the Snow Mountains, which is greater?" The bhikṣus answered the Buddha: "The stones of the Snow Mountains are more, beyond all comparison." The Buddha addressed the bhikṣus: "The pain of three hundred lances compared to the suffering of Niraya is like the small gravel; the suffering of Niraya is like the stones of the Snow Mountains, hundreds of thousands of myriad times greater, beyond all comparison. What are the circumstances of the suffering in Niraya? If there are sentient beings who fall into Niraya, the hell wardens take axes and heat them until they blaze intensely, hacking their bodies into eight facets and four corners, causing them extreme pain for hundreds of thousands of years, yet they do not die; only when their evil is exhausted [does it cease]. Again, they are seated upon iron beds, their mouths opened with iron tongs, and made to swallow red-hot iron pellets for hundreds of thousands of years. Again, they are seated upon iron beds, and molten copper is poured into their mouths for hundreds of thousands of years. Again, they are laid out on the iron ground, and red-hot iron nails are driven into their bodies and heads for hundreds of thousands of years. Again, their tongues are pulled out and made to lick the iron ground, pinned down with nails like a stretched ox hide, for hundreds of thousands of years. Again, the sinews of their necks are pulled out and bound to a chariot for hundreds of thousands of years. Again, the iron ground is heated and they are made to walk upon it for hundreds of thousands of years. Again, a mountain of fire is heated and they are made to descend; as they set foot upon it, flesh and blood melt away, and as they lift their foot, it grows back again, for hundreds of thousands of years. Again, they are boiled in cauldrons for hundreds of thousands of years, caused extreme pain, yet they do not die; they must exhaust their evil before they can emerge. Such is the suffering in the Niraya hell. When the offenses in hell are completed, they are born among various animals, constantly dwelling in darkness, devouring one another, undergoing immeasurable suffering that cannot be fully described. When the offenses as an animal are completed, they may be born among humans. To become a human from an animal is extremely difficult, just like a blind turtle encountering the hole in a floating log. Even if born among humans, they are impoverished, lowly, and servile to others, ugly in appearance, or defective in sense faculties, or short-lived. If they commit evil karma, after death they are born back into Niraya, revolving without end, beyond all description." The Buddha addressed the bhikṣus: "When ordinary, foolish people commit the three evil actions of body, speech, and mind, they incur such guilt." The Buddha addressed the bhikṣus: "If a wise person performs good actions of body, good actions of speech, and good actions of mind, after death he will be born in a good place, in the heavens, experiencing joy exclusively. Like a wheel-turning king endowed with the seven treasures and the four wonders among humans." The Buddha addressed the bhikṣus: "What do you think? Is this joyful or not?" The bhikṣus answered the Buddha: "A single treasure and a single wonder is already supreme joy, how much more so possessing the seven treasures and the four wonders!" The Buddha again took a small amount of gravel in his hand, about the size of beans, and addressed the bhikṣus: "Comparing the stones in my hand to the stones of the Snow Mountains, which is greater?" The bhikṣus answered the Buddha: "The stones of the Snow Mountains are more, beyond all comparison." The Buddha addressed the bhikṣus: "The joy of a wheel-turning king compared to the joy in the heavens is like the small gravel; the joy in the heavens is like the stones of the Snow Mountains, hundreds of thousands of myriad times greater, beyond all comparison. What are the circumstances of the joy in the heavens? If one is born in the heavens, whatever of the six sense objects one experiences is in accordance with one's wishes, enjoying supreme pleasure that cannot be fully described. If one comes from the heavens to be born in the human realm, one is born into an imperial family or into a great clan, being very rich and noble, with abundant wealth and many treasures, with fame heard far and wide, upright and wonderfully handsome, beloved by all people." The Buddha addressed the bhikṣus: "If a wise person performs the three good actions of body, speech, and mind, he obtains such blessings." The Buddha addressed the bhikṣus: "This is the tainted joy of the mundane world. If one cultivates roots of goodness and dedicates them to bodhi, the fruit received within saṃsāra, up to nirvāṇa, will never come to an end.'"