觀無量壽佛經疏 4.120

4.120

答曰：「此義仰就抑止門中解。如四十八願中除謗法、五逆者，然此之二業其障極重，眾生若造直入阿鼻，歷劫周慞無由可出。但如來恐其造斯二過，方便止言不得往生，亦不是不攝也。又下品下生中取五逆、除謗法者，其五逆已作，不可捨令流轉，還發大悲攝取往生；然謗法之罪未為，又止言若起謗法即不得生，此就未造業而解也。若造，還攝得生，雖得生彼，華合逕於多劫。此等罪人在華內時有三種障。一者不得見佛及諸聖眾。二者不得聽聞正法。三者不得歷事供養。除此已外更無諸苦。經云：『猶如比丘入三禪之樂也。』應知，雖在華中多劫不開，可不勝阿鼻地獄之中長時永劫受諸苦痛也。此義就抑止門解竟。」

Answer: "This meaning is understood from the perspective of the gate of deterrence. As for the exclusion of slandering the Dharma and the five deadly sins in the forty-eight vows: these two karmas constitute exceedingly grave hindrances; if sentient beings commit them, they fall straight into Avīci Hell, enduring kalpas in torment with no way of escape. The Tathāgata, fearing that they might commit these two transgressions, expediently deterred them by stating that they cannot attain rebirth; this does not mean they are not embraced. Furthermore, regarding the inclusion of the five deadly sins and exclusion of slandering the Dharma in the lowest rank of the lower grade: the five deadly sins having already been committed, they cannot be abandoned to transmigration, so out of great compassion [Amitābha] embraces them to attain rebirth; however, the offense of slandering the Dharma has not yet been committed, so he deters them by stating that if one slanders the Dharma, one cannot be born—this is explained with respect to uncommitted karma. If it has been committed, they are still embraced and attain rebirth. Although born there, their lotus remains closed for many kalpas. These sinners within the flower have three kinds of hindrances: first, they cannot see the Buddha and the assembly of holy beings; second, they cannot hear the true Dharma; third, they cannot go forth to serve and make offerings. Beyond these, there are no other sufferings. The sūtra says: 'It is like the bliss of a monk entering the third dhyāna.' One should know that although they are inside the flower for many kalpas without it opening, is that not far better than enduring long kalpas of endless agony in Avīci Hell? This concludes the explanation from the perspective of deterrence."