諸經要集 18.66

18.66

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.