無量壽經義疏 1.2

1.2

The sacred teachings are manifold, but in summary there are only two: first, the Śrāvakapiṭaka; second, the Bodhisattvapiṭaka. The teaching of the śrāvaka Dharma is named the Śrāvakapiṭaka; the teaching of the bodhisattva Dharma is named the Bodhisattvapiṭaka. Within the Śrāvakapiṭaka, those taught are of two kinds: first, śrāvaka-śrāvakas; second, pratyekabuddha-śrāvakas. As for the śrāvaka-śrāvaka: this person has formerly sought the śrāvaka path, always delighting in observing the Dharma of the four noble truths, and has formed a śrāvaka nature. In his final life, he encounters a buddha who expounds the Dharma of the four noble truths for him, and thereby attains awakening to the path. Originally of a śrāvaka nature, now he again hears the voice [of the Buddha] and attains awakening to the path; therefore he is named a śrāvaka-śrāvaka. When the sūtras say, 'For those seeking [the vehicle of] the śrāvaka, he expounds the Dharma of the four truths,' this is what it means. As for the pratyekabuddha-śrāvaka: this person originally sought the pratyekabuddha path, always delighting in observing the twelve links of dependent origination, and has formed a pratyekabuddha nature. In his final life, he encounters a buddha who expounds the Dharma of the twelve links for him, and thereby attains awakening to the path. Originally of a pratyekabuddha nature, by hearing the voice [of the Buddha] in his final life he awakens to the path; therefore he is called a pratyekabuddha-śrāvaka. When the sūtras say, 'For those seeking [the vehicle of] the pratyekabuddha, he expounds the twelve links,' it is said on this basis. Although their realization is twofold and distinct, they equally receive the lesser Dharma, and both hear the voice [of the Buddha] in the present and awaken to the path; therefore, what is spoken with respect to these two persons constitutes the Śrāvakapiṭaka. Within the Bodhisattvapiṭaka, two [types] are established: first, the gradual; second, the sudden. As for the gradual entrant: this person previously studied the great Dharma in the past, practiced the small in the interim, realized the small fruition, and later returned to enter the great. Coming from the small, it is called 'gradual.' Thus the sūtra says: 'Except for those who previously cultivated and studied the Hīnayāna, I now also cause them to enter into this Dharma'—this is the gradual entrance. As for the suddenly awakened: there are sentient beings who have long practiced roots of goodness corresponding to the Mahāyāna; seeing the Buddha now for the first time, they are able to enter the great. Because the great does not proceed from the small, it is called 'sudden.' Thus the sūtra says: 'There are sentient beings who have constantly received my transformation life after life; upon first seeing my body and hearing what I say, they immediately believe and accept it, entering into the Tathāgata's wisdom'—this is sudden awakening. The bodhisattva of gradual entrance relies on the shallow to mount to the far; the bodhisattva of sudden awakening leaps over at once to understand the great. Although sudden and gradual are distinct, they are one in their present reception of the great. Therefore, what is spoken with respect to these two persons constitutes the Bodhisattvapiṭaka. Although the sacred teachings are numerous, they do not go beyond these two. Thus Nāgārjuna says: 'After the Buddha's nirvāṇa, Kāśyapa and Ānanda compiled the Dharma-piṭaka at Rājagṛha, which became the Śrāvakapiṭaka. Mañjuśrī and Ānanda compiled the Mahāyāna at Mount Cakravāḍa, which became the Bodhisattvapiṭaka.' The Bodhisattvabhūmi also says: 'The Buddha expounded the sūtras for the paths leading out of suffering practiced by śrāvakas and bodhisattvas. The compilers of the sūtras compiled them into two piṭakas: expounding the practice of śrāvakas constitutes the Śrāvakapiṭaka, and expounding the practice of bodhisattvas constitutes the Bodhisattvapiṭaka.' Therefore we know that the sacred teachings do not go beyond these two. These two are also called the Mahāyāna and Hīnayāna, the half and full teachings, and so on. Although the names change inversely, their meaning is not different. Now, this sūtra is subsumed within the Bodhisattvapiṭaka among the two piṭakas, being the dharmacakra of sudden teaching for people of ripe faculties. How is it known to be sudden? This sūtra is precisely for ordinary beings who dread birth-and-death and seek right fixation, teaching them to produce the mind [of awakening] and be born in the Pure Land. Not proceeding from the small to the great, it is thereby known to be sudden. Having already understood its classification, next we explain its title.