無量壽經義疏 2.7

2.7

自下流通。於中有四：第一如來歎經勸學；二「爾時世尊說此經」下，彰說利益，諸人悟道；三動地放光、雨華作樂，增眾深信；四明所說利益弘多，大眾同喜。初中有五：一舉聞益，勸人受行；二「吾今為諸眾生」已下，教人請決；三「當來之世經道滅」下，彰此經法濟益之要，獨留百歲；四「佛語彌勒」下，舉經難聞，生人重敬；五「是故我法如是作」下，結勸修學。初中有二：一舉得聞無量壽名，獲利深廣，勸學此經。聞名依經，故勸學之。「若有眾生聞此經」下，明聞此經得益廣大，勸人受行。前明聞佛得益之中，「其有得聞彼佛名號歡喜踊躍，乃至一念為得大利」，明聞佛名得益多也。「是故」已下，勸學此經。以此經中說無量壽，聞獲大利，故設大火滿三千界，亦須從過聽受此經，況餘小難。「所以」下，釋。「多有菩薩欲聞此經而不能得」，故必須聽。後明聞經得益之中，「若聞此經，於無上道終不退轉」，舉聞經益。「是故應當專心信」等，勸人修學。上來第一舉聞利益勸人受行，自下第二教人請決。「吾為眾生說此經法，令見無量壽及其國土一切所有」，彰己化意。「所當為者皆可求之」，正勸請決。「無得」已下，遮後人疑。自下第三明此經要獨留百歲。「當來之世經道滅」者，舉彼未來法滅盡事。釋迦正法有五百年、像法千歲、末法萬歲，一切皆過，名為滅盡。「我以慈」下，明已留意。佛以慈悲憐愍眾生，故法滅後，獨留此經百歲濟度。以此經中開示淨土令人求生，故偏留之。《大涅槃經》顯示佛性，教聖中深，聖人先隱，為是先滅；此經教人厭苦求樂，濟凡中要，為是後滅。法隨人別，故滅不同。「其有眾生值斯經者，所願皆得」，明留之益。法滅盡後，百年聞者，尚得利益，往生淨土。況今聞者，何有不生？唯佛留意，明今聞經，有求去者，定得往生，莫自疑慮。自下第四舉經難聞生人重敬。「如來興世難值難見」，明值佛難。生當佛時，名之為值；目覩稱見。此皆難也。「諸佛經道難得聞」等，明法難聞。於中先明經教難聞。手得經卷之名為得，耳聽曰聞。亦可領誦名之為得，耳飡稱聞。此等皆難。「菩薩勝」下，明其行法聞之甚難。「遇善知識能行亦難」，明修行難。此前汎舉。「若聞斯經信樂受」等，難中之難。約對前三，明此經中修學最難。餘義餘法處處宣說，開顯淨土教人往生獨此一經，為是最難。自下第五結勸修學。言「是故」者，是此經法有多益故、於中修學最難得故，我今宣說。言「我法」者，舉此經法。「如是作」者，此經宣說彌陀如來修願修行得身得土，名如是作。「如是說」者，如來上來為眾宣說，名如是說。「如是教」者，如來上來教人往生，名如是教。此舉前法。「應當信順如法修行」，結勸修學。上來五段。合為第一歎經勸學。自下第二明說利益。「無量眾生發正覺心」，起願益也。聞彌陀佛發願修行得佛淨土攝化眾生，願與同之，名「正覺心」。下明得道，先小、後大。小乘眾生，聞說娑婆穢惡可厭，深心厭離，故得小果。於中初言「得淨法眼」，成須陀洹。見四真諦，名淨法眼。次得那含，後得羅漢。大乘眾生，聞彌陀佛成德廣度，堅心願求，故得不退。聞此多益，誓欲濟度，名「誓自莊」。由斯剋果，故於將來當成正覺。第三段中，如來化周，為增物敬，故以神力動地放光作樂雨華。六動如上。第四段中，明說廣益，教愜群機，大眾同喜。

From here below is the propagation [section]. Within it there are four [parts]: first, the Tathāgata praises the sūtra and urges study; second, from "at that time, when the World-Honoured One preached this sūtra" below, it shows the benefit of the preaching, with many people awakening to the Path; third, the earth shaking, light radiating, flowers raining down, and music playing to increase the deep faith of the assembly; fourth, showing that the benefit of what was preached is vast and manifold, and the great assembly rejoices together. Within the first there are five: first, he adduces the benefit of hearing, urging people to accept and practice it; second, from "I now, for the sake of all sentient beings" below, he instructs people to ask questions and resolve doubts; third, from "in the coming age, when the way of the scriptures is destroyed" below, it reveals that this sūtra and Dharma is essential for rescuing and benefiting, remaining uniquely for a hundred years; fourth, from "the Buddha said to Maitreya" below, he adduces the difficulty of hearing the sūtra to arouse deep reverence in people; fifth, from "therefore my Dharma is made thus" below, he concludes by urging practice and study. Within the first there are two: first, he adduces that hearing the name of Amitāyus obtains deep and broad benefit, urging the study of this sūtra. Hearing the name relies on the sūtra; therefore he urges study of it. From "if there are sentient beings who hear this sūtra" below, it clarifies that hearing this sūtra obtains vast benefit, urging people to accept and practice it. In the former explanation of obtaining benefit from hearing of the Buddha, "those who get to hear that Buddha's name and leap with joy, even for a single thought, attain great benefit" explains that the benefit obtained from hearing the Buddha's name is abundant. From "therefore" below, he urges study of this sūtra. Because this sūtra speaks of Amitāyus, and hearing of him brings great benefit, even if a great fire were to fill the trichiliocosm, one must still pass through it to listen to and receive this sūtra, not to speak of other minor hardships. From "why is this?" below, he explains. "There are many bodhisattvas who wish to hear this sūtra but cannot obtain it"; therefore one must listen to it. In the latter explanation of obtaining benefit from hearing the sūtra, "if they hear this sūtra, they will never regress from the unexcelled Path" adduces the benefit of hearing the sūtra. "Therefore one should single-mindedly believe" and so forth urges people to practice and study. The above was the first [part], adducing the benefit of hearing to urge people to accept and practice; from here below, the second [part] instructs people to ask and resolve doubts. "I have spoken this sūtra and Dharma for the sake of sentient beings, causing them to see Amitāyus and everything that exists in his land" reveals his intention to teach. "Whatever you ought to do may all be sought" directly urges asking and resolving. From "do not allow" below, he prevents doubts in later people. From here below, the third [part] clarifies that this essential sūtra remains uniquely for a hundred years. "In the coming age, when the way of the scriptures is destroyed" adduces the matter of the future extinction of the Dharma. Śākyamuni's true Dharma lasts five hundred years, the semblance Dharma one thousand years, and the final Dharma age ten thousand years; when all have passed, it is called complete extinction. From "I, out of compassion" below, he explains his intention to retain it. The Buddha, with compassion and pity for sentient beings, therefore after the extinction of the Dharma uniquely retains this sūtra for a hundred years to rescue and deliver [them]. Because this sūtra discloses the Pure Land and causes people to seek rebirth, it is specifically retained. The Mahāparinirvāṇa-sūtra reveals the Buddha-nature, which is deep among teachings for sages; sages are hidden first, and for this reason it becomes extinct first. This sūtra teaches people to despise suffering and seek bliss, which is essential among teachings for rescuing ordinary persons; for this reason it becomes extinct later. As Dharmas differ according to people, their extinction is also not identical. "If there are sentient beings who encounter this sūtra, whatever they vow will all be obtained" explains the benefit of retaining it. Even those who hear it during the century after the extinction of the Dharma still obtain benefit and are reborn in the Pure Land. How much more so those who hear it now—how could they fail to be born there? The Buddha's sole intention in retaining it is to show that among those who hear the sūtra now, if any seek to go, they will certainly attain rebirth; let them not entertain doubts. From here below, the fourth [part] adduces that the sūtra is hard to hear to arouse deep reverence in people. "The Tathāgata's arising in the world is difficult to encounter and difficult to see" explains the difficulty of encountering a Buddha. Being born during a Buddha's time is called encountering; seeing with one's eyes is called seeing. These are all difficult. "The scriptures and Path of all Buddhas are difficult to get to hear" and so forth explains the difficulty of hearing the Dharma. Within this, first it explains that the scriptural teachings are difficult to hear. Hand-obtaining the scriptural scrolls is called obtaining; ear-listening is called hearing. Alternatively, receiving and reciting may be called obtaining; taking it in with the ears is called hearing. All these are difficult. From "the superior [dharmas] of bodhisattvas" below, it explains that the Dharma of their practice is very difficult to hear. "Encountering a good spiritual friend and being able to practice is also difficult" explains the difficulty of cultivation and practice. These were general citations. "If one hears this sūtra, rejoices in faith, and accepts it" and so forth is the most difficult of the difficult. Contrasted with the previous three, it explains that cultivation and study in this sūtra is the most difficult. Other meanings and other teachings are proclaimed everywhere, but disclosing the Pure Land and teaching people to be reborn there belongs uniquely to this one sūtra; for this reason it is the most difficult. From here below, the fifth [part] concludes by urging practice and study. The word "therefore" means that because this sūtra-dharma has many benefits and cultivation and study within it is the most difficult to obtain, I now proclaim it. The words "my Dharma" adduce this sūtra-dharma. "Made thus" means that this sūtra proclaims Amitāyus Tathāgata's cultivating vows, cultivating practice, and attaining his body and land; this is called being made thus. "Spoken thus" means that the Tathāgata has proclaimed it above for the assembly; this is called spoken thus. "Taught thus" means that the Tathāgata has instructed people above to attain rebirth; this is called taught thus. This adduces the previous teachings. "One should faithfully comply and practice according to the Dharma" concludes by urging practice and study. The above five sections together constitute the first [part], praising the sūtra and urging study. From here below, the second [part] explains the benefits of the preaching. "Immeasurable sentient beings arouse the mind of correct awakening" is the benefit of generating vows. Hearing of Amitāyus Buddha generating vows, cultivating practice, attaining the Buddha's Pure Land, and gathering and transforming sentient beings, they vow to be like him; this is called the "mind of correct awakening". Below it clarifies the attainment of the Path, first the small and then the great. Sentient beings of the Hīnayāna, hearing it said that the Sahā world is defiled, evil, and repulsive, generate a deep mind of disgust and detachment, and therefore attain the small fruition. Within this, first it says "obtained the pure Dharma-eye", which is becoming a srotāpanna. Seeing the four noble truths is called the pure Dharma-eye. Next they attain [the stage of] anāgāmin, and afterwards arhatship. Sentient beings of the Mahāyāna, hearing that Amitāyus Buddha has perfected virtues to extensively deliver [beings], firmly vow and seek, and therefore attain non-retrogression. Hearing of these manifold benefits, they vow to rescue and deliver, which is called "vowing to adorn themselves". By this they achieve the fruit, and so in the future they shall achieve correct awakening. In the third section, the Tathāgata's teaching having been completed, in order to increase reverence among beings, he uses his supernatural power to shake the earth, radiate light, play music, and rain down flowers. The six kinds of shaking are as explained above. In the fourth section, it clarifies that the preaching has vast benefit, the teaching is suited to all capacities, and the great assembly rejoices together.