諸經要集 18.66

18.66

又十輪經云。有五逆罪。為最極惡。何者為五。謂故心殺父母阿羅漢。破壞聲聞和合僧事。乃至惡心出佛身血。諸如是等。名為五逆。若人於五逆中。作一一逆者不得出家。受具足戒。若聽出家。則犯重罪。應殯令出。若已有出家諸威儀者。不應加其鞭杖。及諸繫閉。復有四種大罪。同於四逆。犯根本罪。何者為四。殺辟支佛。婬阿羅漢比丘尼。若人捨財與佛法僧。主掌此物而輒用之。若人到見。破壞比丘僧。若人於此四根本罪中。犯一一罪。悉不聽佛法出家。設使出家。不得聽受具足戒。若受具者應驅令出。以有出家威儀法故。不應鞭杖繫閉奪其生命。如是皆犯根本罪。非逆罪也有是根本罪亦是逆罪。若人出家受具足戒。得見諦道。斷其命根。是名亦逆亦根本罪。如是眾生。於我戒律中。應驅令出。有是根本罪非逆罪。若人出家凡夫眾生。故害其命。是名犯根本。非逆罪也。若有四方僧物。飲食敷具。悉不應與同共利養也。有是非根本非逆罪。若有眾生。於佛法僧而生疑心。此中出家。乃至見他讀誦。而作留難乃至一偈。此非根本罪。亦非逆罪。是名甚惡。近於逆罪。若不懺悔除其罪根。終不聽使佛法出家。設使出家受具足戒。不悔過者亦驅令出。何以故。不信正法。毀謗三乘。壞正法眼。欲滅法燈。斷三寶種。減損人天而無利益。墮於惡道。此二種人名謗正法。毀呰賢聖。地獄劫壽。增長惡法。是名根本大重罪也。何者。是不威儀根本法罪。若比丘故婬。故殺凡人。不與而取。犯故妄語。於此四中。若犯一一罪。悉不聽取四方僧物。飲食臥具。皆悉不得共同受用。然帝王大臣不應加其鞭杖。繫閉刑罰乃至奪命。何故名為根本重罪。若人作如是行。身壞命終墮於惡趣。是惡道根本。是故名為根本罪也。譬如鐵丸。雖擲空中。終不暫住。速疾投地。如是五逆犯四重禁。及二種眾生。毀壞正法。誹謗賢聖。如是等十一種罪中。若人犯一一罪者。身壞命終。皆墮阿鼻地獄。

Furthermore, the Sūtra of the Ten Wheels (Shilun jing) states: There are five heinous offenses (ānantarya-karma) that are the most extreme evils. What are the five? They are: intentionally killing father, mother, or an arhat; disrupting the affairs of the harmonious Saṃgha of the Śrāvakas; and, with an evil mind, causing the blood of a Buddha's body to flow. These and the like are named the five heinous offenses. If a person commits any one among these five heinous offenses, he may not go forth from the household life to receive the complete precepts. If he is permitted to go forth, this constitutes a grave transgression, and he should be expelled and cast out. If he already has the monastic deportment of one who has gone forth, one should not inflict flogging with whips or staffs upon him, nor subject him to imprisonment. Furthermore, there are four kinds of great offenses that are equivalent to the four heinous offenses and constitute fundamental offenses (mūlāpatti). What are the four? Killing a pratyekabuddha; sexually violating an arhat bhikṣuṇī; taking for one's own arbitrary use property that a person has relinquished to the Buddha, Dharma, or Saṃgha, having been placed in charge of it; and intentionally and purposefully causing schism in the Bhikṣu-Saṃgha. If a person commits any one of these four fundamental offenses, he is entirely prohibited from going forth in the Buddha's Dharma. Even if he does go forth, he must not be permitted to receive the complete precepts. If he has received the complete precepts, he should be expelled and driven out. Because he has the deportment and rules of one who has gone forth, one must not flog him with whips or staffs, imprison him, or deprive him of his life. These all constitute fundamental offenses, not the [strictly named] heinous offenses. There are those that are both fundamental offenses and heinous offenses: if a person has gone forth and received the complete precepts, and having attained the path of seeing the truth (darśana-mārga), another cuts off his life-faculty, this is named both a heinous offense and a fundamental offense. Such sentient beings, within my precepts and discipline, should be expelled and driven out. There are those that are fundamental offenses but not heinous offenses: if a person intentionally takes the life of an ordinary person who has gone forth, this is named committing a fundamental offense, not a heinous offense. If there are communal possessions, food and drink, or bedding of the Saṃgha of the four directions, none of it should be shared with him in common material support. There are those that are neither fundamental offenses nor heinous offenses: if a sentient being conceives doubt regarding the Buddha, Dharma, or Saṃgha, and here within the renunciant order creates obstruction even to someone reciting just a single gāthā—this is neither a fundamental offense nor a heinous offense; it is named extremely evil and is close to a heinous offense. If he does not repent to eradicate the root of his offense, he must never be permitted to go forth in the Buddha's Dharma. Even if he has gone forth and received the complete precepts, if he does not repent his error, he should also be expelled and driven out. Why? Because he lacks faith in the correct Dharma, slanders the Three Vehicles, destroys the eye of the correct Dharma, seeks to extinguish the lamp of Dharma, severs the seed of the Triratna, and diminishes [the ranks of] humans and devas without benefit, falling into the evil destinies. These two kinds of people are said to slander the correct Dharma and revile the noble and holy ones; their lifespan in hell lasts for kalpas, and they increase unwholesome phenomena. These are named the great and grave fundamental offenses. What are they? They are the offenses against the fundamental precepts of monastic deportment: if a bhikṣu intentionally engages in sexual misconduct, intentionally kills an ordinary human being, takes what is not given, or commits intentional false speech—if he commits any one among these four, he is entirely forbidden from taking the communal goods, food, drink, and bedding of the Saṃgha of the four directions, and must not share in their communal use. However, monarchs and great ministers should not inflict flogging with whips or staffs upon him, nor subject him to imprisonment, punishment, or deprivation of life. Why are they named grave fundamental offenses? If a person acts in this way, at the dissolution of the body and the end of life he falls into the evil destinies; they are the root of the evil destinies, and therefore they are named fundamental offenses. Just as an iron ball, though cast into the empty sky, never stays there for an instant but rapidly plummets to the ground, so it is with these five heinous offenses, the violation of the four grave prohibitions, and the two kinds of sentient beings who destroy the correct Dharma and slander the noble and holy ones: if a person commits any one among these eleven kinds of offenses, at the dissolution of the body and the end of life, he falls into the Avīci Hell.