Important Knowledge in the Pure Land Teaching
淨土小常識
161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (continued 2/5)
Tanluan’s Interpretation: Simple vs. Combined Offenses
At the end of the upper scroll of his Commentary on the Treatise, Master Tanluan addresses this question. He explains that The Larger Sutra refers to the combined offense of committing both the five gravest offenses and slandering the Dharma—thus, exclusion. In contrast, The Contemplation Sutra speaks only of the single offense of committing the five gravest offenses (without slandering the Dharma). Thus, such a person is still embraced and saved. Therefore, a person who committed the five offenses; but, did not slander the Dharma, still has a karmic connection to Amitabha Buddha and can enter his path of salvation. However, those who commit both offenses cannot be saved.
Shandao’s Interpretation: Already Committed vs. Yet to Be Committed
In The Commentary on the Contemplation Sutra: The Meaning of Meditative and Non-Meditative Good, Master Shandao explains that the reason the Eighteenth Vow restrains those who commit the five offenses and slander the Dharma is that these two sins are extremely serious. Out of compassion, Amitabha Buddha provisionally stated that such people cannot be reborn in the Pure Land. This was meant to warn beings against committing them. However, because of Amitabha’s Infinite Compassion, he never excludes such people.
In the Contemplation Sutra, the lowest-grade beings are embraced even if they committed the five offenses, excluding those who slander the Dharma. This is because the five offenses were already committed by ordinary beings of the lowest level. Out of great compassion, the Tathagata does not abandon them but instead saves them.
On the other hand, slandering the Dharma refers to not-yet-committed offenses. So, Amitabha emphasizes these offenses to prevent them from unduly suffering, by saying such people cannot be reborn. However, if one has already slandered the Dharma, the Tathagata’s great compassion will still not abandon them. This is Shandao’s rare and profound interpretation.
(to be continued tomorrow)
161 「唯除逆謗」之義 (續2/5)
曇鸞大師單複說
曇鸞大師在其所著《論註》上卷之末（八番問答之處），舉此問題加以解釋 說明，《大經》說的是「五逆」與「誹謗」兩罪（複罪），所以抑止不救；但《觀經》說 的是「五逆」（單罪），所以攝取。因此雖是五逆，若不謗法，還有佛緣，能入救 度之道，但是犯「五逆」與「謗法」複罪者，就沒法救了。
善導大師未造已造說
善導大師在其所著《觀經疏‧散善義》中說，第十八願抑止五逆謗法的理由 是：這二罪極重，釋尊憐愍眾生造此二罪，所以方便假說不能往生；若從如來 的真實意言，當然也能得救。至於《觀經》下下品中攝取「五逆」而「謗法」除外 ，其理則是：五逆是下下品凡夫已造之罪，大悲如來，不忍棄捨，加以救度。然「謗法」之罪是未造之罪，所以加以警誡，而說不能往生。如果謗法罪是已造， 則大悲如來也不忍捨棄。善導大師作這樣難得的解釋。
Namo Amituofo!
