法苑珠林 90.35

90.35

又智度論說。破戒之人人所不敬。其家如塚人所不到。破戒之人失諸功德。譬如枯樹人不愛樂。破戒之人如霜蓮華人不喜見。破戒之人惡心可畏。譬如羅剎。破戒比丘雖形似善人內無善法。雖復剃頭染衣次第捉籌名為比丘。實非比丘。破戒之人若著法服。則是熱銅鐵鍱以纏其身。若持鉢盂則是盛烊銅器若所噉食即是吞熱鐵丸飲熱烊銅。若受人供養供給。則是地獄獄卒守人。若入精舍。則是入大地獄。若坐眾僧床榻。是為坐熱鐵床上。破戒之人。常懷怖懼。如重病人常畏死至。破戒之人死後墮惡道中。若在銅橛地獄。獄卒羅剎問諸罪人。汝何處來。答言。我苦極悶不知來處。但患飢渴。若言渴者。是時獄卒即驅逐人令坐熱銅橛上。以鐵鉗開口灌以烊銅。若言飢者。坐之銅橛。吞以鐵丸。入口口焦。入咽咽爛。入腹腹破。焦然五藏爛壞。直過墮地。此諸人等由宿行因緣。劫盜他財以自供口。諸出家人。或時詐病多求酥油石蜜。或無禪無戒無有智慧。而多受人施。或惡口傷人。如是等種種因緣。宿業力故。墮銅橛地獄中不可稱說。行者應當一心受持戒律。又未曾有經云。有諸比丘。言行不同。心口相違。或為利養錢財飲食。或為名譽要集眷屬。或有厭惡王法使役出家為道。都無有心向三脫門度三有苦。以不淨心貪受信施。不知後世彌劫受殃償其宿債。設更修善生天。仍有餘罪天中亦受。

Furthermore, the Mahāprajñāpāramitā-śāstra says: "A person who breaks the precepts is not respected by others; his dwelling is like a grave that no one visits. A person who breaks the precepts loses all merits; he is like a withered tree that no one delights in. A person who breaks the precepts is like a frost-bitten lotus flower that no one is pleased to see. A person who breaks the precepts has a terrifying, evil mind, just like a rākṣasa. A bhikṣu who breaks the precepts, though outwardly resembling a good person, has no good dharmas within; although shaving his head, dyeing his robes, and taking tally sticks in sequence, being called a bhikṣu, he is truly not a bhikṣu. If a person who breaks the precepts wears the kāṣāya, it is like wrapping his body in sheets of molten copper and iron; if he holds an alms bowl, it is a vessel holding molten copper; whatever he eats is swallowing hot iron pellets and drinking boiling molten copper; if he receives offerings and provisions from others, they are wardens of hell guarding him; if he enters a monastery, it is entering a great hell; if he sits on the couches and beds of the Saṃgha, it is sitting on a hot iron bed. A person who breaks the precepts constantly harbors fear, like a gravely ill person always fearing the arrival of death. A person who breaks the precepts falls into the evil destinies after death. If in the Copper Stake Hell, the rākṣasa wardens ask the sinners: 'Where have you come from?' They answer: 'I am in extreme agony and confusion and do not know where I came from; I suffer only from hunger and thirst.' If they say they are thirsty, at that time the wardens drive them to sit upon hot copper stakes, pry open their mouths with iron pincers, and pour in molten copper. If they say they are hungry, they seat them upon copper stakes and make them swallow iron pellets; entering the mouth, the mouth is scorched; entering the throat, the throat is rotted; entering the belly, the belly bursts; burning through, the five viscera rot and ruin, and it passes straight through to fall onto the ground. All these people, due to causes and conditions from past deeds, robbed others of their wealth to feed themselves. Or renunciants sometimes feigned illness to seek much ghee and rock sugar, or having no meditation, no precepts, and no wisdom, nevertheless received many offerings from people, or injured people with harsh speech. Because of such various causes and conditions and the power of past karma, they fall into the Copper Stake Hell beyond all description. Practitioners should single-mindedly receive and uphold the moral precepts." Furthermore, the Adbhutadharma-sūtra states: "There are bhikṣus whose speech and actions do not match, whose minds and mouths contradict one another. Some do so for gain, money, food, and drink; some for fame to gather followers; and some, loathing royal laws and corvée labor, leave home for the Path. They have no intention at all toward the three gates of liberation to cross beyond the suffering of the three realms of existence. With an impure mind they greedily receive faithful offerings, unaware that in future lifetimes they will endure disaster for kalpas to repay their past debts. Even if they cultivate further good and are born in heaven, they still have residual guilt to suffer even in heaven."