諸經要抄 1.43

1.43

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."