諸經要抄 1.43

1.43

佛藏經云　舍利弗。是人又能清淨持戒。無有瑕疵。不垢不淨。自在智者所讚能自具足。隨順禪定時樂坐禪。如是比丘我亦聽受供養。舍利弗。身證法身無有疑悔。我聽是人高坐說法。雖見凡夫清淨持戒。心不貪著外道經義。一心懃求沙門上果。不貪利養善巧定說。多聞廣喻猶如大海。乃至失命猶不妄語。不樂諍訟自利利他。唯說清淨第一實義。所說如是。舍利弗。如是說者我聽說法。如來所說能使諸法不相違逆。為說戒定惠解脫知見。舍利弗。求利比丘。為佛出家而破戒品。何用說法。何以故。舍利弗。我經中說。若人不自善寂不能護。法能令他人善寂自護。無有是處。如人自沒污埿欲出他人。無有是處。若人自善寂。能出污埿欲出他人。則有是處。是故舍利弗。我今明了告汝。誹謗如來其罪不輕。實語比丘應聽說法。非妄語者持戒比丘。則能法施。舍利弗。高坐說法決定斷疑。最是上事。若持戒不淨著外道義。我則不聽。及妄諸者貴世樂者。求利者。樂諍訟者。我亦不聽。我聽淨持戒者。質直心者。通達諸法實相者。高坐說法。舍利弗。破戒比丘寧當捨戒。不著聖人相袈裟覆藏罪垢。蜜作眾惡受人信施。舍利弗。云何以小因緣。而於地獄受久遠身。阿難。譬如惡賊。於王大臣不敢自現。盜他物者不自言賊。如是阿難。破戒比丘成就非沙門法。上不自言我是惡人。況能向餘人說。自言罪人。阿難。如是經者。破戒比丘。隨得聞時能自降伏則有慚愧。持戒比丘得自增長。說是法時。九萬諸天於諸法中得法眼淨。

The Buddhapiṭaka-sūtra says: "Śāriputra, such a person can also purely uphold the precepts without blemish, neither defiled nor pure, praised by the autonomous and wise, able to be complete in themselves, sitting in dhyāna with joy when in accord with dhyāna-meditation. To such a monk I also grant permission to receive offerings. Śāriputra, if one has personally realized the dharmakāya without doubt or regret, I grant permission for this person to sit on a high seat and preach the Dharma. Although one is seen as an ordinary person, if one purely upholds the precepts, does not greedily crave the scriptural doctrines of the tīrthikas, single-mindedly and diligently seeks the supreme fruit of a recluse (śramaṇa), does not crave gain and offerings, is skillful in expounding meditation, is of vast learning and wide metaphor like the great ocean, and even at the cost of life does not speak falsely, takes no pleasure in disputes, benefits self and others, and teaches only the pure paramārtha—speaking thus, Śāriputra, to one who speaks thus I grant permission to teach the Dharma. What the Tathāgata expounds can make all dharmas not contradict one another, preaching for their sake precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. Śāriputra, as for monks who seek gain, who have gone forth for the Buddha yet break the moral precepts, what is the use of their teaching the Dharma? Why is this? Śāriputra, in my sūtras it is said: 'If a person is not well tranquilized themselves and cannot protect the Dharma, that they should be able to make others well tranquilized and self-protecting is impossible.' Just as if someone is drowning in foul mud and wishes to pull out another person, this is impossible; if a person is well tranquilized themselves, can emerge from foul mud, and wishes to pull out another person, then this is possible. Therefore, Śāriputra, I now plainly tell you: slander of the Tathāgata is no light offense. A monk of truthful speech should be permitted to preach the Dharma; a precept-upholding monk who is not a false speaker can then bestow the gift of Dharma. Śāriputra, sitting on a high seat to preach the Dharma and decisively severing doubts is the supreme matter. If one upholds the precepts impurely and is attached to tīrthika doctrines, I do not permit it; as for those who lie, value worldly pleasures, seek gain, and delight in disputes, I also do not permit them. I permit those who purely uphold the precepts, have straightforward minds, and penetrate the true reality of all dharmas to sit on a high seat and preach the Dharma. Śāriputra, a monk who breaks the precepts had better renounce the precepts rather than wear the marks of a sage, cloaking their sinful defilements in the kāṣāya, secretly committing all manner of evil while receiving people's offerings of faith. Śāriputra, why for the sake of small causes and conditions should one endure a body in hell for long ages? Ānanda, just as an evil bandit dare not show himself before the king and great ministers, and one who steals another's goods does not call himself a bandit, so, Ānanda, a monk who breaks the precepts and accomplishes non-śramaṇa dharmas does not at all say of himself, 'I am an evil person,' much less can he speak to others and call himself a sinner. Ānanda, when a monk who breaks the precepts comes to hear such a sūtra as this, if he can subdue himself, he will have shame and remorse; while a precept-upholding monk will naturally increase. When this Dharma was spoken, ninety thousand devas attained the purification of the Dharma-eye regarding all dharmas."