法苑珠林 90.14

90.14

又迦葉經云。佛告迦葉。於正法中得出家者。應作是念。十方世界現在諸佛悉知我心。莫於佛法作沙門賊。迦葉。云何名沙門賊。沙門賊有四種。何等為四。迦葉。若有比丘整理法服似像比丘。而破禁戒作不善法。是名第一沙門之賊。二者於日暮後。其心思惟不善之法。是名第二沙門之賊。三者未得聖果。自知凡夫。為利養故自稱我得阿羅漢果。是名第三沙門之賊。四者自讚毀他。是名第四沙門之賊。迦葉。譬如有人具大勢力。於三千大千世界眾生所有珍寶一切樂具。刀仗加害皆悉奪取。迦葉。於汝意云何。此人得罪寧為多不。迦葉白佛言。甚多世尊。佛告迦葉。若有凡夫未得聖果。為利養故自稱我得須陀洹果。若受一食。罪多於彼。我觀沙門法中更無有罪重於妄稱得聖果者。佛告迦葉。出家之人微細煩惱復有四種。何等為四。一見他得利心生嫉妬。二聞經禁戒而返毀犯。三違反佛語覆藏不悔。四自知犯戒受他信施。出家之人具此煩惱。如負重擔入於地獄。迦葉。出家之人有四放逸入於地獄。何等為四。一多聞放逸。自恃多聞而生放逸。二利養放逸。得利養故而生放逸。三親友放逸。依恃親友而生放逸。四頭陀放逸。自恃頭陀自高毀人。是名四種放逸墮於地獄。

Furthermore, the Kāśyapa Sūtra says: The Buddha said to Kāśyapa, 'One who has managed to leave home within the True Dharma should make this reflection: "The present Buddhas of the worlds in the ten directions all know my mind. I must not act as a śramaṇa-thief within the Buddha's Dharma." Kāśyapa, what is called a śramaṇa-thief? There are four kinds of śramaṇa-thieves. What are the four? Kāśyapa, if there is a bhikṣu who arranges his kāṣāya to resemble a bhikṣu, yet breaks the prohibitive precepts and commits unwholesome deeds, this is called the first śramaṇa-thief. Second, after sunset, his mind ponders unwholesome dharmas; this is called the second śramaṇa-thief. Third, having not yet attained the noble fruit and knowing himself to be an ordinary person, he falsely proclaims for the sake of material gain, "I have attained the fruit of an arhat"; this is called the third śramaṇa-thief. Fourth, he praises himself and disparages others; this is called the fourth śramaṇa-thief. Kāśyapa, suppose there was a person endowed with great power who, through harm with knives and staves, seized all the precious gems and implements of pleasure belonging to sentient beings in the trichiliocosm. Kāśyapa, what do you think? Would the guilt incurred by this person be great or not?' Kāśyapa said to the Buddha, 'Extremely great, World-Honoured One.' The Buddha said to Kāśyapa, 'If there is an ordinary person who has not attained the noble fruit, who for the sake of material gain falsely proclaims, "I have attained the fruit of a srotāpanna," if he receives even a single meal, his guilt is greater than that. As I observe it, within the Dharma of a śramaṇa there is no guilt heavier than falsely claiming to have attained the noble fruit.' The Buddha said to Kāśyapa, 'There are also four subtle afflictions of those who have left home. What are the four? First, seeing others obtain gain, their minds give rise to jealousy. Second, hearing the sūtras and prohibitive precepts, they conversely violate and break them. Third, defying the Buddha's words, they conceal [their transgressions] without repenting. Fourth, knowing themselves to have broken the precepts, they accept the faithful offerings of others. If a person who has left home is endowed with these afflictions, he enters hell like one carrying a heavy burden. Kāśyapa, there are four forms of heedlessness through which those who have left home enter hell. What are the four? First, heedlessness regarding erudition: relying on their own erudition, they give rise to heedlessness. Second, heedlessness regarding material gain: due to obtaining material gain, they give rise to heedlessness. Third, heedlessness regarding intimate friends: relying on intimate friends, they give rise to heedlessness. Fourth, heedlessness regarding dhūta practices: relying on dhūta practices, they elevate themselves and disparage others. These are called the four kinds of heedlessness leading to a fall into hell.'