阿彌陀經疏 1.73

1.73

From “Śāriputra” onward, [part] three: pointing out what is difficult to encourage faith. This also has two [parts]: first, explaining that I praise them; second, explaining that they praise me. In the first passage, “now praising” refers to the six directions mentioned [above]. From “Those various [buddhas]” onward, [part] two: explaining that they praise me. This also has two [parts]: first, presenting their praise; second, revealing that it is not in vain. In the first passage, “Śākya” translates as “capable of benevolence,” and “Muni” translates as “silent.” Being capable of benevolence means responding to beings with great compassion; being silent means merging with principle through great wisdom. “Able to accomplish an extremely difficult and rare task” refers, first, to attaining bodhi in the five defilements, and second, to expounding the Dharma difficult to believe for the sake of sentient beings. “Sahā” translates as “endurance,” because sentient beings are able to endure the three poisons. As for the “kalpa defilement,” the Sanskrit kalpa translates here as “time period”; the gathering of the four defilements below in this time is called the kalpa defilement. The “view defilement” refers to the five sharp propensities, such as [the views of] the body and extremes. The “affliction defilement” refers to the five dull propensities, such as greed and anger. As for the “sentient-being defilement,” it is the provisional designation established by grasping the retributions of the sharp and dull [propensities]; the shortening of years and reduction of lifespan is called the “lifespan defilement.” As a general term, “defilement” is like throwing sand and earth into clear water: the earth loses its staying power and rises up, while the water loses its clarity, becoming turbid and murky. Now, because of these five defilements, the water of principle loses its clarity. Expounding this “Dharma difficult to believe” means expounding that by upholding the name for even a single day, one will be reborn in Sukhāvatī at the end of life and attain non-retrogressing bodhi; that one obtains such great benefit from these few roots of good is what makes it difficult to believe. Nevertheless, ordinary beings, worthies, and sages are all equal with no higher or lower; when the mind is pure, the land is pure, transcending [all distance] in an instant. That one may be reborn in Sukhāvatī is very easy to believe, yet because delusions are deep and attachments are heavy, [people] hear it but do not accept it; therefore it is said to be “difficult to believe.”