無量壽經義記卷下 1.38

1.38

第八明戒勅勸修。從佛語彌勒世間如是訖受佛重誨不敢違失。流通方法所以來者。勸令自策。就此章中有四子句明誡勅諸弟子。第一從初訖為德立善。第二子句格量功德。從正心正意訖如是忪務未甞寧息。齋戒清淨一日一夜勝在無量壽國為善百歲者。無量壽國淳善無惡。彼國人修善心縱容不甚有急。此土眾生淳穢。若能於穢中反流盡源。精懃一日一夜苦行道者。勝在西方為善百歲。所以然者。明心勇猛處勝也。彼佛國土無為自然者。明彼國淳善無為豪毛之惡。常以大乘法樂以自勳心也。第三子句明如來授與經法勸令修之。從吾哀如等訖昇無為之安。隨器開導授與經法者。隨眾生有授道之器。授已法藥令悟道也。第四子句明佛滅度後經法漸滅勸令懃修善也。從吾去世後經道漸滅訖受佛重誨不敢違失。明佛滅之後人民語偽。還起五痛五燒。劇於前世。是以如來誡勅彌勒。我滅度後懃行正化度脫眾生令離三塗也。

Eighth is the clarification of admonishing and enjoining, urging cultivation, from the Buddha's addressing Maitreya, "The world is like this..." down to "having received the Buddha's grave admonition, they dare not transgress or neglect it." The reason this method of dissemination comes forward is to urge [practitioners] to spur themselves on. Within this section, there are four sub-clauses that clarify admonishing all disciples. The first runs from the beginning down to "establishing virtue and instituting goodness." The second sub-clause assesses the measure of merit, from "correcting the mind and correcting one's intentions..." down to "such anxious affairs never for a moment find rest." As for "purely observing the dietary and moral precepts for one day and one night surpasses doing good in the land of Amitāyus for a hundred years": the land of Amitāyus is purely wholesome with no evil; the people of that land cultivate the wholesome with relaxed minds and lack pressing urgency. Sentient beings in this land are purely defiled; if in the midst of defilement they can reverse the flow and exhaust the source, diligently practicing the path of ascetic discipline for one day and one night, it surpasses doing good in the Western Direction for a hundred years. The reason for this is to show that a mind of vigorous bravery in such a place is superior. As for "that Buddha's land is unconditioned and natural": this shows that the land is purely wholesome and unconditioned, without the slightest evil; they constantly perfume their minds with the Dharma-bliss of the Mahāyāna. The third sub-clause explains the Tathāgata's bestowing the sūtra-teachings and urging them to cultivate them, from "I take pity on you all..." down to "ascending to the peace of the unconditioned." As for "opening up and guiding according to their capacities, bestowing the sūtra-teachings": in accordance with sentient beings having the capacity to receive the Path, having bestowed the Dharma-medicine, he causes them to awaken to the Path. The fourth sub-clause clarifies that after the Buddha's parinirvāṇa the sūtras and teachings will gradually be extinguished, urging them to cultivate goodness diligently, from "after my departure from the world, the way of the scriptures will gradually perish..." down to "having received the Buddha's grave admonition, they dare not transgress or neglect it." This shows that after the Buddha's extinction, the words of the people will become deceitful, and they will revert to giving rise to the five pains and five burnings, more severe than in past eras. Therefore the Tathāgata admonishes Maitreya: after my parinirvāṇa, diligently carry out correct transformation to deliver sentient beings and cause them to leave the three destinations behind.