淨土論 2.4

2.4

答曰：但聖教綸披，實難究覽；業行縈結，誰可窺尋？今還撿之聖教、究以道理，使往生之路決如掌中（聖教者後說，道理者今論）。如《攝大乘論》云「夫為證者，必須經論二教」。阿毘達磨以理為勝、修多羅以教為勝，教必有理、理必順教，今且究理，後引其教。究理者，撿諸經藏有隱顯二說，謂了義經、不了義經。了義經者，畢竟不破；不了義經，至涅槃會上，並引未決破。唯淨土一教，不入破限，當知即是了義經也。又菩薩造論解釋佛經，其不了義經即破、了義經之即讚。此土一教，於論中讚、無有破處。故知是了義經也。

Answer: The sacred teachings are indeed so vast and manifold that it is truly difficult to survey them all; karmic practices are so entwined that who could fathom them? Now, let us once again examine the sacred teachings and investigate the principles, so that the path to rebirth becomes as clear as looking at one's palm. (The sacred teachings will be explained later; the principles will be discussed now.) As the Mahāyānasaṃgraha says, 'For those who would provide proof, they must rely on the two teachings of sūtras and treatises.' The Abhidharma takes principle as supreme, while the sūtras take teaching as supreme. The teachings must possess principle, and the principle must conform to the teachings. Now, let us first investigate the principle, and later cite the teachings. Regarding the investigation of principle: if we examine the various scriptural canons, there are implicit and explicit expositions, namely sūtras of definitive meaning and sūtras of non-definitive meaning. Sūtras of definitive meaning are never refuted; sūtras of non-definitive meaning were all brought forward and refuted at the assembly of the Mahāparinirvāṇa Sūtra. Only this one teaching of the pure land does not fall within the scope of refutation; one should know that it is precisely a sūtra of definitive meaning. Furthermore, when bodhisattvas compose treatises to explain the Buddha's sūtras, they refute sūtras of non-definitive meaning, while they praise those of definitive meaning. This teaching of the [Pure] Land is praised in treatises without being refuted anywhere. Therefore, we know that it is a teaching of definitive meaning.