諸經要集 15.102

15.102

又薩遮尼乾子經云。昔佛在世時。欝闍延城。有嚴熾王。問薩遮尼乾子言。若有惡人。不信三寶。焚燒塔寺經書形像。惡言毀呰。言造作者無有福德。其供養者。虛損現在無益未來。或嫌塔寺及諸形像。妨是處所。破壞除滅。送置餘處。或破沙門房舍窟宅。或取佛物法物僧物。園林田宅象馬車乘。奴婢六畜衣服臥具。一切珍寶。或捉沙門策役驅使。責其發調罷令還俗。或時輕心種種戲弄。或時毀呰罵詈誹謗。或以杖木自手鞭打。或以種種傷害其身。如是惡人。攝在何等眾生分中。答言。大王。攝在惡逆眾生分中。大王應當上品治罪。所以然者。以作根本極重罪故。有五種罪名為根本。何等為五。一破壞塔寺焚燒經像。取三寶物。自作教人。見作助喜。是名第一根本重罪。二謗三乘法。毀呰留難隱蔽覆藏。是名第二根本重罪。三若有沙門。信心出家。剃除鬚髮身被袈裟。或有持戒或不持戒。繫閉牢獄枷鎖打縛。策役驅使責諸發調。或脫袈裟逼令還俗。或斷其命。是名第三根本重罪。四於五逆中若作一逆。是名第四根本重罪。五謗無一切善惡業報。長夜常行十不善業。不畏後世。自作教人堅住不捨。是名第五根本重罪。若犯如是根本重罪。而不自悔。決定燒滅一切善根。趣大地獄。受無間苦。永無出期。若國內有如是惡人。毀滅三寶。一切羅漢。諸佛聖人。出國而去。諸天悲泣善神不護。各自相殺四方賊起。龍王隱伏水旱不調。風雨失時。五穀不熟。人民飢餓遞相食噉。白骨滿野。多饒瘦病死亡無數。人民不知自思是過。反怨諸天及善神祇。

Furthermore, the Satyaka-nirgrantha-sūtra says: In the past, when the Buddha was in the world, in the city of Ujjayinī there was King Yanchi (Caṇḍapradyota), who asked Satyaka Nirgrantha: "If there is an evil person who does not believe in the Triratna, who burns stūpas, monasteries, sūtras, and images, and who maligns them with evil speech, saying that those who make them have no merit and that those who make offerings to them waste what they have in the present and gain nothing in the future; or who resents that stūpas, monasteries, and various images obstruct the place, destroying and eliminating them or sending them away to other places; or who destroys the rooms, quarters, and cave-dwellings of śramaṇas; or who takes things of the Buddha, things of the Dharma, and things of the saṃgha—gardens, fields, residences, elephants, horses, carriages, male and female slaves, the six kinds of livestock, clothing, bedding, and all rare treasures; or who captures śramaṇas, forcing them into labor and corvée, levying taxes upon them, and compelling them to return to lay life; or who with a frivolous heart plays all kinds of pranks on them; or who insults, curses, and slanders them; or who with sticks and whips flogs them with his own hands; or who harms their bodies in various ways—among what class of sentient beings is such an evil person subsumed?" He replied: "Great King, he is subsumed among rebellious, evil sentient beings. The Great King ought to punish his offenses with the highest penalty. Why is that? Because he has committed the fundamental, extremely heavy sins. There are five kinds of sins known as fundamental. What are the five? First, destroying stūpas and monasteries, burning sūtras and images, and taking the belongings of the Triratna—doing it oneself, instructing others to do so, or seeing others do so and rejoicing in assistance. This is called the first fundamental heavy sin. Second, slandering the Dharma of the Three Vehicles, criticizing it, creating hindrances for it, and concealing it. This is called the second fundamental heavy sin. Third, if there is a śramaṇa who out of faithful mind has undertaken pravrajyā, shaved his hair and beard, and donned the kaṣāya—whether he maintains the precepts or does not maintain the precepts—binding him in prison, shackling and flogging him, forcing him into labor and corvée, demanding various taxes from him, stripping him of his kaṣāya, compelling him to return to lay life, or taking his life. This is called the third fundamental heavy sin. Fourth, committing any one of the five rebellious sins. This is called the fourth fundamental heavy sin. Fifth, slandering and denying all karmic retribution of wholesome and unwholesome deeds, constantly practicing the ten unwholesome deeds through the long night, lacking fear of the future world, doing so oneself and instructing others to do so, firmly persisting without renouncing it. This is called the fifth fundamental heavy sin. If one commits such fundamental heavy sins and does not repent of them, they will decisively incinerate all roots of goodness, and he will head to the great hells to endure the suffering of uninterrupted torment, with no time of emergence forever. If such evil persons who destroy the Triratna exist within a realm, all arhats and all Buddhas and holy persons will depart the realm and leave. The devas will weep, and the benevolent spirits will not protect it. People will slaughter each other, and bandits will arise from the four directions. Dragon kings will hide away, and floods and droughts will fall out of harmony. The wind and rain will miss their seasons, the five grains will not ripen, and the populace will starve and feed upon one another. Bleached bones will fill the wilderness, emaciating illnesses will abound, and countless will die. Yet the people will not know how to reflect upon these faults of their own, but on the contrary will resent the devas and benevolent spirits."