仁王經疏 3.41

3.41

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.