法苑珠林 7.44

7.44

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.'