法苑珠林 79.7

79.7

如大品經云。若人不信謗大乘般若經。直墮阿鼻地獄。無量百千萬億歲中受極苦痛。從一地獄至一地獄。若此劫盡生於他方大地獄中。他方劫盡復生此方大地獄中。如是展轉遍十方界。他方劫盡還生此間大地獄中。地獄罪畢生畜生中。亦遍十方界。畜生罪畢。來生人中無佛法處。貧窮下賤諸根不具。常癡狂騃無所別知。雖非愚畜縱是聰人。妄生異執者亦名邪見。故成實論云。癡有差別。所以者何。非一切癡盡是不善。若癡增上轉成邪見。則名不善業道。是故從癡增長邪見。則成重罪。必墮阿鼻地獄。直就邪見自有輕重。輕者可轉。重不可轉。故菩薩地持經云。邪見有二種。一者可轉。二者不可轉。誹謗因果言無聖人。名不可轉。非因見因。非果見果。是名可轉。是故惡業名為邪見。善業者名為正見。不謗四諦。迷聖道者。不知理道從自心生。唯常苦身以求解脫。如犬逐塊不知尋本。故大莊嚴論云。譬如師子打射時。而彼師子尋逐人來。譬如癡犬有人打擲。便逐瓦石不知尋本。言師子者。喻智慧人解求其本而滅煩惱。言癡犬者。即是外道五熱炙身不識心本（四面安火。上有日炙。身處其中。以苦求道）。但諸凡愚多迷真道。不知觀察身心無我。但學苦行以為道者。即同外道妄行邪法謬執乖真唯成惡法。故智度論云。邪見罪重故。雖持戒等身口業好。皆隨邪見惡心。如佛自說譬喻。如種苦種雖復四大所成皆作苦味。邪見之人此亦如是。雖持戒精進皆成惡法。不如不執少行慧施。無執易化。有執難度。非直自壞亦損他人。故成實論云。寧止不行勿行邪道。身壞命終墮於惡趣。又正法念經。閻羅王說偈責疏罪人云。

As the Large Prajñāpāramitā Sūtra states: If a person lacks faith and slanders the Mahāyāna Prajñā Sūtra, he falls straight into the Avīci Hell, enduring extreme suffering and pain for immeasurable hundreds of thousands of ten millions of koṭis of years, going from one hell to another hell. When this kalpa ends, he is born into a great hell in another direction; when that other direction's kalpa ends, he is reborn in a great hell in this world; in this manner, he cycles throughout the realms of the ten directions. When the kalpas in other directions end, he is reborn back in a great hell here. When his hell-karma is exhausted, he is born among beasts, also cycling throughout the realms of the ten directions. When his animal karma is exhausted, he is reborn among humans in a place devoid of the Buddha-Dharma—impoverished, lowly, incomplete in his sense-faculties, constantly foolish, mad, and dull-witted, without any discernment. Even if someone is not a foolish beast but rather an intelligent human, if he falsely gives rise to deviant attachments, this is also called wrong view. Therefore, the Tattvasiddhi-śāstra states: 'There are distinctions in delusion. Why is that? Not all delusion is entirely unwholesome. If delusion increases and turns into wrong view, it is then called an unwholesome path of action.' For this reason, when wrong view grows from delusion, it constitutes a grave offense and one will surely fall into the Avīci Hell. Taking wrong view directly, it has its own degrees of lightness and gravity: the light can be redirected; the grave cannot be redirected. Thus the Bodhisattvabhūmi-śāstra states: 'There are two kinds of wrong views: the first is redirectable, and the second is non-redirectable. Slandering cause and effect and declaring that there are no noble persons is called non-redirectable; seeing what is not a cause as a cause, and seeing what is not a fruit as a fruit, is called redirectable.' For this reason, unwholesome karma is called wrong view, while wholesome karma is called right view. Those who do not slander the Four Truths but are deluded about the noble path do not know that the principle and the path arise from one's own mind, and only constantly torment their bodies in search of liberation, like a dog chasing a clod of dirt without knowing to seek its source. Thus the Mahālaṅkāra-śāstra says: 'For example, when a lion is struck or shot, that lion pursues the person. But like a foolish dog, when someone throws something at it, it chases after the tile or stone without knowing to seek the source.' The lion symbolizes a wise person who understands how to seek the source and extinguish defilements. The foolish dog symbolizes the non-Buddhists who scorch their bodies with the five heats, not recognizing the source of the mind (surrounding themselves with fires on four sides, with the sun scorching them from above, placing their bodies in the midst thereof, seeking the path through suffering). It is just that common fools are mostly deluded about the true path; they do not know how to contemplate that body and mind are without self, and merely learn ascetic practices, taking them to be the path. They are identical to non-Buddhists who falsely practice deviant teachings and errantly cling to what contradicts truth, resulting only in unwholesome phenomena. Therefore the Mahāprajñāpāramitā-śāstra says: 'Because the offense of wrong view is grave, even if one upholds the precepts and possesses good bodily and vocal karma, they all follow the unwholesome mind of wrong view. As the Buddha himself said in a parable: like planting a bitter seed, although it is brought to fruition by the four great elements, it all turns into a bitter taste. The person of wrong view is also like this: although he upholds precepts and makes energetic progress, it all becomes unwholesome phenomena. It is not as good as having no attachments and practicing a little of the giving of wisdom. One without attachments is easy to convert; one with attachments is difficult to deliver. It does not merely ruin oneself, but also harms others.' Therefore the Tattvasiddhi-śāstra states: 'It is better to halt and not act than to walk a deviant path, for when the body breaks up at the end of life, one falls into the evil destinies.' Furthermore, the Saddharmasmṛtyupasthāna-sūtra says, in a verse spoken by King Yama reproaching the sinners: