[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 3.41 # 仁王經疏 3.41 仁王經疏 3.41 - **Language:** Classical Chinese ### [3.41](https://indike.org/pramana/in.bauddha.taisho.1708.3.41) 問：此五逆業，能得護不？若能護在，應非定業？若不能護，此文相違。解云：諸宗不同。薩婆多宗，決定受業，無有護法，具如諸論。依經部宗（勘）。今依大乘，諸教不同。若非勝緣，便生地獄；若勝緣，自有兩說。一依《造像經》，雖受而輕。故彼經云「由造像緣，三惡道果略受速出而不受苦，如箭射林不住而過。」《觀無量壽》云「有五逆者，亦生西方。」兩方兩番《無量壽》云「不許生彼。」依《涅槃經》第二十卷〈梵行品〉，阿闍世王發菩提心，不入地獄。故彼經云「爾時世尊讚阿闍世王：『善哉善哉！若有人能發菩提心，當知是人莊嚴佛大眾。大王！汝昔已於毘婆尸佛初發阿耨多羅三藐三菩提心，從是以來至我出世，於其中間未曾墮於地獄受苦。大王當知，菩提之心乃至有如是無量果報。大王！從今已往常當勤修菩提之心。』」又復前文云「阿闍世王發大心故，所有重罪別得微薄。」復云「阿闍世王語耆婆言：『我今未死，已得天身，捨於短命而得長命。』」廣說如彼。言八難者，依《大般若》五百六十八云「天王當知，菩薩終不生於無暇之處。是諸菩薩，無有惡業墮地獄趣、無有破戒墮傍生趣、無有嫉妬墮餓鬼趣，不生邪見、常值善友，不缺諸根，成佛法器，不生邊地、根鈍愚痴、不知善惡，不生長壽天、不能利他，不見佛故，不生無佛世界。菩薩生處，必具三寶。」具如彼說。舊《勝天王般若》亦同此說。又《增一阿含經．八難品》云「比丘當知，有八不聞之節。何等為八？一地獄；二畜生；三餓鬼；四長壽天；五生在邊地，誹謗賢聖、造諸惡業；六生中國，六情不具、不別善惡；七雖生中國、六情具足，心識邪見；八生中國、六情具，佛不出世亦不說法。」具說如彼。依此《阿含》尋《大般若》，八數應知。 > Question: Can these five heinous karmas be protected against or not? If they can be protected against, should they not be non-fixed karmas? If they cannot be protected against, it contradicts this text. Explanation: The various schools differ. In the Sarvāstivāda school, they are karmas that are determinately experienced, and there is no method of protection, fully as in the various treatises. Relying on the Sautrāntika school (to be verified). Now relying on the Mahāyāna, the various teachings differ. If there are no superior conditions, one is immediately born in hell; if there are superior conditions, there are themselves two accounts. First, relying on the Sūtra on Making Images, although experienced, it is light. Thus that sūtra says: "Due to the condition of making images, the fruition of the three evil destinies is briefly experienced and quickly escaped without suffering pain, like an arrow shot through a forest passing through without stopping." The Contemplation of Amitāyus says: "Even those with the five heinous offenses can also be born in the Western \[Pure Land\]." The two translations of the Amitāyus Sūtra from the two directions say: "They are not permitted to be born there." Relying on the "Chapter on Pure Conduct" in the twentieth fascicle of the Nirvāṇa Sūtra, King Ajātaśatru generated the bodhicitta and did not enter hell. Thus that sūtra says: "At that time, the World-Honoured One praised King Ajātaśatru: 'Excellent, excellent! If there is someone who can generate the bodhicitta, you should know that this person adorns the great assembly of the Buddha. Great King! Formerly, in the presence of Vipaśyin Buddha, you first generated the mind for unexcelled, complete, and perfect enlightenment; from that time until my appearance in the world, in the interim you have never fallen into hell to suffer pain. Great King, you should know that the mind of enlightenment has even such immeasurable fruition as this. Great King! From now on, you should always diligently cultivate the mind of enlightenment.'" Furthermore, an earlier text says: "Because King Ajātaśatru generated the great mind, all his grave sins particularly became slight and subtle." It also says: "King Ajātaśatru addressed Jīvaka, saying: 'Before dying, I have already attained a heavenly body, relinquishing a short lifespan and obtaining a long lifespan.'" These are explained extensively in that text. As for the eight conditions with no leisure, relying on the five hundred sixty-eighth fascicle of the Great Prajñā, it says: "Heavenly King, you should know that bodhisattvas are never born in places of no leisure. These bodhisattvas have no evil karma that casts them into the hell realm, no broken precepts that cast them into the animal realm, no jealousy that casts them into the hungry ghost realm; they are not born with deviant views, always encounter good friends, do not lack any sensory faculties, and become vessels for the Buddha's teachings; they are not born in border regions, being dull of faculty and foolish, not knowing good and evil; they are not born among the long-lived devas, being unable to benefit others; because of not seeing the Buddha, they are not born in worlds without a Buddha. The birthplace of a bodhisattva will always be complete with the Three Jewels." It is fully as spoken there. The older Devarāja-prajñā also agrees with this account. Furthermore, the "Chapter on the Eight Difficulties" in the Ekottarika-āgama says: "Bhikṣus, you should know that there are eight periods of not hearing \[the Dharma\]. What are the eight? First, hell; second, animals; third, hungry ghosts; fourth, the long-lived devas; fifth, being born in a border region, slandering the worthy and noble, and committing evil deeds; sixth, being born in the central region but incomplete in the six sense faculties, not distinguishing good and evil; seventh, although born in the central region with complete six sense faculties, having deviant views in one's consciousness; eighth, being born in the central region with complete six sense faculties, but no Buddha appears in the world and neither is the Dharma preached." It is fully explained like that. Relying on this Āgama to examine the Great Prajñā, the count of eight should be understood. > — English (machine translation) (machine translation) - [Previous: 3.40](https://indike.org/pramana/in.bauddha.taisho.1708.3.40) - [Next: 3.42](https://indike.org/pramana/in.bauddha.taisho.1708.3.42) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1708.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.3.41) — English, machine translation ## Linked texts (1) - [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705.5.44) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.3.41](https://indike.org/pramana/in.bauddha.taisho.1708.3.41) · Pramāṇa