諸經要集 15.93

15.93

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。譬如師子人打射時。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求道）但諸凡愚多迷真道。不知觀身心無我。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。惡心不善。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。不如不執少行惠施。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。

As the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'If a person does not believe and slanders the Mahāyāna Prajñāpāramitā-sūtras, they will fall straight into the Avīci Hell. For immeasurable hundreds of thousands of millions of years, they will endure extreme suffering and pain, passing from one hell to another hell. When this kalpa ends, they will be born into a great hell in another realm. When that realm's kalpa ends, they will again be born into a great hell in this realm. Circulating in this manner, they will traverse the realms of the ten directions. When the kalpas in other realms end, they will return to be born into a great hell in this realm. When their hell retribution is exhausted, they will be born among animals, likewise traversing the realms of the ten directions. When their animal retribution is exhausted, they will come to be born among humans in a place without the Buddhadharma, impoverished and base, their sense faculties incomplete, constantly foolish, mad, and senseless, without discerning knowledge.' Although not a foolish animal, even if one is an intelligent person, one who falsely conceives aberrant attachments is also said to have wrong view. Therefore, the Tattvasiddhi-śāstra states: 'There are differences in delusion. Why is this? It is not the case that all delusion is unwholesome. If delusion increases and turns into wrong view, it is called an unwholesome course of karma. Therefore, when wrong view grows from delusion, it constitutes a grave offense and one will certainly fall into the Avīci Hell.' Looking directly at wrong view, it naturally has lighter and heavier degrees. The light can be reversed; the heavy cannot be reversed. Thus the Bodhisattvabhūmi-sūtra states: 'Wrong views are of two kinds: the first can be reversed, and the second cannot be reversed. Slandering cause and effect and claiming that there are no noble persons is called irreversible. Seeing a cause where there is no cause, and seeing a result where there is no result, is called reversible.' Therefore, evil karma is called wrong view, and wholesome karma is called right view. Those who do not slander the Four Truths but are confused about the noble path do not know that the principle of the Path arises from one's own mind; they only constantly torment the body to seek liberation, like a dog chasing a clod of earth without knowing to trace its source. Thus the Mahālaṃkāra-śāstra states: 'For example, when a person shoots or strikes a lion, that lion chases after the person. For example, when someone throws a stone at a foolish dog, it chases after the tile or stone, not knowing to trace its source.' The lion is an analogy for a wise person who understands to seek the root and extinguish the afflictions. The foolish dog is the non-Buddhists who scorch their bodies with the five fires, not knowing the root of the mind (arranging fires on four sides with the sun scorching the body from above, placing oneself in the middle to seek the Path). However, ordinary fools are mostly confused about the true Path; not knowing how to contemplate the selflessness of body and mind, merely practicing austerities and regarding them as the Path, they are the same as non-Buddhists who falsely practice perverse teachings. Falsely adhering to what deviates from the truth, it only results in unwholesome dharma. Therefore, the Mahāprajñāpāramitopadeśa states: 'Because the offense of wrong view is grave, even if one upholds the precepts and the like, the good karma of body and speech all follows wrong view, and the evil mind is unwholesome.' It is as the Buddha himself said in a parable: 'Like planting a bitter seed, although it is formed by the four great elements, it all produces a bitter taste. A person with wrong view is also like this: although they uphold precepts and are vigorous, it all results in unwholesome dharmas. It is not as good as having no attachments and practicing a little giving. One without attachments is easy to transform; one with attachments is difficult to deliver. It not only destroys oneself, but also harms others.' Therefore, the Tattvasiddhi-śāstra states: 'It is better to stop and not practice than to practice a perverse path. When the body breaks up and life ends, one falls into the bad destinies.'