盂蘭盆經讚述 1.2

1.2

This sūtra has three sections: first, the section on the causes and conditions for the arising of the teaching; second, from "Maudgalyāyana cried out loudly" downward, which clarifies the section on that which is spoken by the holy teaching; third, from "Maudgalyāyana addressed the Buddha, saying" downward, which clarifies the section on practicing according to the teaching. Because it clarifies the causes and conditions for the teaching's arising, it is explained as the section on the causes and conditions for the arising of the teaching. Because it directly reveals the differences among the categories of Dharma gates spoken by the holy teaching, it is called the section on that which is spoken by the holy teaching. Because it reveals that the assembly of that time heard what the Buddha spoke and joyfully practiced it, it is called the section on practicing according to the teaching. If relying on older explanations, these are named preface, main body, and propagation, which do not differ from the three sections in the new sūtras and treatises. In the first section on the arising of the teaching: first, it clarifies the section confirming faith; second, it clarifies the introductory section. Within the section confirming faith: "heard" brings out the person capable of hearing, who is simply the person who transmits the Dharma, namely Ānanda. "Thus" brings out the Dharma that was heard, indicating that the sūtra is trustworthy. As for "heard": as soon as the Tathāgata's perfect voice resonated, the assembly raised their hearts in single-minded concentration, and their auditory consciousness gathered and grasped it; hence it is called "heard." Other sūtras state in full "I have heard"; now, this sūtra omits the word "I," and so only says "heard." Relying on the *Buddhabbūmi-upadeśa*, "I" refers to the worldly conventional designation of the aggregates; "heard" refers to the auditory sense organ generating consciousness to listen and receive. Discarding the particular to adopt the general, one therefore says "I have heard." Furthermore, by the power of the Tathāgata's compassionate vow as an adhipati-pratyaya, the mental representation of the words and meanings arises upon the consciousness of the hearer. Although this mental representation of words and meanings arises relying on the sentient beings' own power of wholesome roots, with regard to the Buddha as the predominant condition, it is called "spoken by the Buddha." Arising and manifesting from one's own mind due to the power of the auditory sense organ, it is therefore called "I have heard." Furthermore, by the power of the hearer's wholesome roots as an adhipati-pratyaya, the mental representation of words and meanings arises upon the consciousness of the Tathāgata. Because this mental representation of words and meanings is generated from the Buddha's wholesome roots that benefit others, it is called "spoken by the Buddha." Although the consciousness of the hearer does not actually grasp [the Buddha's mind directly], because an objective representation resembling that appears distinctly, it is called "I have heard."