諸經要集 2.109

2.109

又大集經云。佛言。所有眾生。於現在世及未來世。應當深信佛法眾僧。彼諸眾生於人天中。常得受於勝妙果報。不久當得入無畏城。如是乃至供養一人。為我出家。及有依我剃除鬚髮。著袈裟片不受戒者。供養是人。亦得功德。乃至入無畏城。以是緣故我如是說。若復有人為我出家。不持禁戒。剃除鬚髮著袈裟片。有非法惱害此者。乃至破壞三世諸佛法身報身。乃至盈滿三惡道故。佛言。若有眾生為我出家。剃除鬚髮被服袈裟。設不持戒。彼等悉已為涅槃印之所印也。若復出家不持戒者。有以非法而作惱亂罵辱毀呰。以手刀杖打縛斫截。若奪衣鉢。及奪種種資生具者。是人則壞三世諸佛真實報身。則挑一切天人眼目。是人為欲隱沒諸佛所有正法三寶種故。令諸天人不得利益。墮地獄故。為三惡道增長盈滿故。爾時娑婆世界主大梵天王。而白佛言。若有為佛剃除鬚髮被服袈裟。不受禁戒受已毀犯。其剎利王與作惱亂罵辱打縛者。得幾許罪。佛言。大梵。我今為汝且略說之。若有人於萬億佛所。出其身血。於意云何。是人得罪寧為多不。大梵王言。若人但出一佛身血。得無間罪。尚多無量不可算數。墮於阿鼻大地獄中。何況具出萬億諸佛身血也。終無有能廣說彼人罪業果報。唯除如來。佛言。大梵。若有惱亂罵辱打縛為我剃髮著袈裟片不受禁戒受而犯者。得罪多彼。何以故。是人猶能為諸天人。示涅槃道。是人便已於三寶中。心得敬信。勝於一切九十五道。其人必速能入涅槃。勝於一切在家俗人。唯除在家得忍辱者。是故天人應當供養。何況具能受持禁戒。三業相應。其有一切國王及以群臣諸斷事者。如其見有於我法中而出家者。作大罪業。大殺生。大偷盜。大污梵行。大妄語及餘不善。但擯出國。不聽在寺同僧事業。亦不得鞭打。亦不應口業罵辱加其身罪。若故違法而謫罰者。是人便於解脫退落。受於下類。遠離一切人天善道。必定歸趣阿鼻地獄。何況鞭打為佛出家具持戒者。

Also, the Mahāsaṃnipāta Sūtra says: The Buddha said: All living beings in the present age and in future ages should have deep faith in the Buddha, the Dharma, and the Saṅgha. Those living beings, among humans and devas, will always receive supreme and wonderful retribution, and before long they will enter the City of Fearlessness. Thus, even making offerings to a single person who has left household life for my sake, or one who has shaved their hair and beard in reliance on me and wears a scrap of kāṣāya without receiving the precepts—making offerings to such a person also yields merit, even up to entering the City of Fearlessness. For this reason, I speak thus: If there is another person who leaves household life for my sake, does not maintain the prohibitive precepts, but has shaved their hair and beard and wears a scrap of kāṣāya, and anyone unlawfully torments and harms them, they will even destroy the dharmakāya and saṃbhogakāya of the Buddhas of the three periods of time, and cause the three evil destinies to be filled to overflowing. The Buddha said: If there are living beings who leave household life for my sake, shave their hair and beard, and put on the kāṣāya, even if they do not maintain the precepts, all of them have already been sealed by the seal of nirvāṇa. If there are those who, having renounced household life, do not maintain the precepts, and someone unlawfully causes them disturbance, reviles, slanders, strikes, binds, slashes, or cuts them with hands, knives, or sticks, or robs them of their robes and bowls and various requisites of life, that person thereby destroys the true saṃbhogakāya of the Buddhas of the three periods of time and gouges out the eyes of all devas and humans. That person, seeking to submerge the True Dharma and the lineage of the Triratna of all Buddhas, prevents all devas and humans from obtaining benefit and causes them to fall into hell, causing the three evil destinies to increase and overflow. At that time, the Great Brahmā King, Lord of the Sahā World, said to the Buddha: 'If someone shaves their hair and beard for the Buddha's sake and puts on the kāṣāya, but does not receive the prohibitive precepts, or having received them violates them, how much sin does a kṣatriya king incur if he harasses, reviles, strikes, or binds them?' The Buddha said: 'Great Brahmā, I shall now briefly explain it to you. If a person were to cause the blood of the bodies of ten thousand koṭis of Buddhas to flow, what do you think: would that person's sin be great?' The Great Brahmā King said: 'If a person causes the blood of the body of even a single Buddha to flow, they incur the offense of the immediate retribution [of the Avīci Hell], which is immeasurable and beyond reckoning, falling into the great Avīci Hell—how much more so if they cause the body blood of ten thousand koṭis of Buddhas to flow! There is no one who could comprehensively expound that person's sinful karma and retribution, except the Tathāgata alone.' The Buddha said: 'Great Brahmā, if someone disturbs, reviles, strikes, or binds one who has shaved their hair for my sake and wears a scrap of kāṣāya, whether not receiving the prohibitive precepts or receiving them and violating them, the sin incurred is far greater than that. Why is this? Such a person is still able to show the path of nirvāṇa to devas and humans. Such a person has already attained respectful faith in their heart toward the Triratna, surpassing all ninety-five non-Buddhist paths. That person will surely quickly enter nirvāṇa, surpassing all householders and laypeople, except for householders who have attained patience (kṣānti). Therefore, devas and humans should make offerings to them, how much more so to those who can fully receive and maintain the prohibitive precepts and whose three karmas are in accord! If any kings and all ministers who administer justice see anyone who has renounced household life within my Dharma commit great sinful karma—committing great killing of living beings, great theft, great violation of the brahmacarya, great false speech, and other unwholesome deeds—they should merely expel them from the country, not allowing them to reside in the monastery and engage in the affairs of the Saṅgha. They must not whip and beat them, nor should they inflict punishment upon their bodies with verbal karma of revilement. If they deliberately violate the Dharma and punish them, such people will fall away from liberation, receive birth in low classes, be separated from all wholesome paths of humans and devas, and definitively head toward the Avīci Hell. How much more so if they whip and beat one who has renounced household life for the Buddha's sake and fully maintains the precepts!'