無量壽經義疏 2.7

2.7

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.