釋淨土群疑論 3.13

3.13

釋曰：准依經律等，皆開遮二門。大小兩教，前說後說與奪不同，不可直信呵嘖之門先遮之教，不信《觀經》大乘滅罪之教。彼已前經律等是遮門，或小乘經，或是呵嘖之語，或對未生慚愧懺悔罪愆之人，或是未發菩提之心，樂求生死五欲，或是樂居雜染穢土，輪轉三界受身。或是如來若不先說罪門，眾生無心怖罪，恒造諸惡。故須先說重愆，勸不造罪破戒，或據雖復罪滅，亦可免墮泥犁。戒根已壞，不可食用僧物。今淨土教法，是發菩提心、深生慚愧，懺悔往罪、改修來善，樂離三界、欣生淨土，乘佛本願、罪滅福生。深怖當來惡道苦報，隨順佛教、斷惡修善，於佛法內是第二健兒，作已能悔，諸佛所讚。雖於釋迦牟尼佛持戒清淨海中成於破戒死屍，然於阿彌陀佛淨土中得作下品中生，成阿鞞跋致也。故此佛呵其破戒，彼佛讚言罪滅。此佛不攝受，彼佛即來迎。猶如父母教示男女，一呵其罪或現瞋打，或與濡語令其改悔。諸佛亦爾，或棄或取悉欲成就利益眾生，故麁言及濡語皆歸第一義。亦如犯重比丘，律中訶擯。陀羅尼經說誦神呪罪滅戒生，勸令誦呪。開遮不同，訶讚有異。《涅槃經》言「未入我法，名決定業。已入我法，名不定業。」此亦如是，應依取捨。

I explain: Relying on the sūtras and vinayas, all possess the two approaches of permission and prohibition. Across the two teachings of the Mahāyāna and the Hīnayāna, what was expounded earlier and what was expounded later differ in their granting and withholding. One must not straightforwardly believe only the gate of reprimand and the teachings of prior prohibition while disbelieving the teaching of the Guan jing and the Mahāyāna on the eradication of sins. Those earlier sūtras and vinayas represent the gate of prohibition—either Hīnayāna sūtras, words of reprimand, spoken to those who have not yet felt shame or repented of their sins and transgressions, spoken to those who have not generated the bodhimind and take pleasure in seeking the five desires of saṃsāra, or spoken to those who take pleasure in dwelling in defiled lands, wandering through the three realms taking rebirth. Or it was because if the Tathāgata had not first spoken of the gate of sins, sentient beings would have no intention of fearing sin and would constantly commit evil deeds. Therefore, it was necessary to speak first of grave transgressions, urging them not to commit sins and break the precepts; or it was based on the fact that although their sins may be eradicated and they may avoid falling into Niraya, the root of their precepts is already ruined, and they cannot consume the provisions of the saṅgha. Now, the teaching and method of the Pure Land is for generating the bodhimind, giving rise to profound shame, repenting of past sins, reforming to cultivate future goodness, longing to leave the three realms, rejoicing to be reborn in the pure land, and relying on the Buddha's primal vow so that sins are eradicated and merit arises. Profoundly fearing the bitter retribution of the evil destinies to come, they comply with the Buddha's teaching, cutting off evil and cultivating goodness; within the Buddha's Dharma, such a person is 'the second sturdy youth'—one who, having acted, is able to repent, praised by all buddhas. Although such a person becomes a precept-breaking corpse in Śākyamuni Buddha's ocean of pure observance of the precepts, nonetheless in Amitābha Buddha's pure land they are able to attain middle birth of the lower grade and become an avaivartika. Therefore, this Buddha reprimands their breaking of precepts, while that Buddha praises them for the eradication of their sins. This Buddha does not embrace them, but that Buddha comes to welcome them. This is just like parents instructing their sons and daughters: one reprimands their faults, perhaps showing wrath and striking them, or speaks to them with gentle words to make them repent. All buddhas are also like this: whether discarding or accepting, they solely desire to accomplish the benefit of sentient beings; therefore, coarse speech and gentle words all return to the ultimate truth. It is also like a monk who commits a grave offense being reprimanded and expelled in the vinaya, whereas dhāraṇī sūtras state that by reciting divine mantras sins are eradicated and precepts are born, thus urging them to recite mantras. Permission and prohibition differ; reprimand and praise are distinct. The Nirvāṇa Sūtra says: 'Before entering my Dharma, it is called fixed karma; having entered my Dharma, it is called unfixed karma.' This is also like that; one should accept or discard accordingly.