The transmission and importance of the Smaller Amida Sutra (Amidakyo)

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

 “Thus have I heard. At one time the Buddha was staying in the Jeta Grove monastery of Anāthapiṇḍada’s Garden at Śrāvastī, together with a large assembly of twelve hundred and fifty monks who were all great arhats well known to the people. Among them were great disciples such as the elders Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṃpati, Piṇḍola-Bhāradvāja, Kālodayin, Mahākapphiṇa, Vakkula, and Aniruddha. He was also accompanied
by many Bodhisattva Mahāsattvas, such as Dharma Prince Manjuśrī, Bodhisattva Ajita, Bodhisattva Sweet-smelling Elephant, and Bodhisattva Constant Endeavor, and by innumerable devas, including Śakra, lord of the gods, and many others.”[1]

Although in front of Shakyamuni there were many monks, enlightened Bodhisattvas and gods, He addressed to Shariputra, which means that he was the one to whom the Buddha directly transmitted this sutra.

The audience accepted the Smaller Amida Sutra in faith – commentary on section 14

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

“When the Buddha had delivered this sutra, Śāriputra and all the monks, together with beings of the whole world, including devas, humans, and asuras, rejoiced at what they had heard and reverently accepted it. Having worshiped Him, they departed.”[1]

On the expression “good men and women” from the Smaller Amida Sutra

This is a fragment from my 

Commentary on 

the Smaller Amida Sutra (Amidakyo) 

- work in progress 

and under constant revision - 

As you have probably noticed if you carefully read this sutra, there is an expression – “good men and women” that appears in sections 5 and 12: “a good man or woman who hears of Amitāyus (Amida), holds fast to His Name” - section 5, “all good men and women who hear this sutra and hold fast to it” and “good men and women of faith” – section 12.
 
“Of faith” is the key element of this expression and we should rely on it to understand its meaning and role in the Amida Sutra.

The reason for Shakyamuni’s appearance in our world and why His teaching on Amida Buddha is the most difficult to accept in faith - commentary on section 13

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

“Śāriputra, just as I now praise the inconceivable virtue of other Buddhas, they also praise my inconceivable virtue, saying, ‘Śākyamuni Buddha, you have accomplished an extremely difficult and unprecedented task. In this Sahā world, during the evil period of the five defilements – those of time, views, passions, sentient beings, and lifespan – you have attained highest, perfect Enlightenment and, for the sake of sentient beings, have delivered this teaching which is the most difficult in the world to accept in faith.’
 
“Śāriputra, you must realize that I have accomplished this difficult task during the period of the five defilements. That is to say, having attained highest, perfect Enlightenment, I have for the sake of the world delivered this teaching, which is so hard for [people] to accept in faith. This is indeed an extremely difficult task.”[1]
 
According to Shinran Shonin’s interpretation, the reason for Shakyamuni Buddha’s coming to this world was to teach about the unconditional salvation offered by Amida[2]. As He taught the story of Amida and His 48 Vows (among which the 18^th/Primal Vow is the most important) in the Larger Sutra, that discourse is Shakyamuni’s true reason for His appearance in human form[3]:
 
“The Larger Sutra reveals the true teaching. It is indeed the right exposition for which the Tathagata (Buddha) appeared in the world, the wondrous scripture rare and most excellent, the conclusive and ultimate exposition of the One Vehicle, the precious words disclosing perfect, instantaneous fulfilment[4], the sincere words praised by all the Buddhas throughout the ten quarters, the true teaching in consummate readiness for the beings of this day. Let this be known.”[5]

All Buddhas praise the Name of Amida and encourage beings to accept in faith the teaching about Him – commentary on sections 6-12 of the Smaller Amida Sutra (Amidakyo)

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

In sections 6-11, Shakyamuni invokes the witness of all Buddhas in the eastern direction, southern, western, northern, nadir and zenith who all praise “the inconceivable virtues of Amitayus (Amida)” that He himself praises:
 
“Śāriputra, just as I praise the inconceivable virtue of Amitāyus, so do the Buddhas in the eastern direction […]southern direction […] western direction […] northern direction […] in the nadir […] in the zenith as numerous as the sands of the Ganges River […] While dwelling in their own lands, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should accept this sutra entitled ‘Praise of the Inconceivable Virtue and Protection by All Buddhas.’”[1]
 
The inconceivable virtues belong to the Name of Amida Buddha (Amitayus/Amitabha) and the above passages are in harmony with His 17^th Vow in which He promised that all Buddhas will praise His Name:

The method of birth in the Pure Land – commentary on section 5 (part2) of the Smaller Amida Sutra (Amidakyo)

This is a fragment from my 

Commentary on the Smaller Amida Sutra (Amidakyo) 

- work in progress and under constant revision - 

 “Śāriputra, those sentient beings who hear of that land should aspire to be born there. Why? Because they will be able to meet such sages of supreme virtue. Śāriputra, one cannot attain birth in that land with few roots of good or a small store of merit.

 Śāriputra, if a good man or woman who hears of Amitāyus holds fast to His Name even for one day, two days, three, four, five, six, or seven days with a concentrated and undistracted mind, then, at the hour of death, Amitāyus will appear with a host of holy ones. Consequently, when their life comes to an end, the aspirants’ minds will not fall into confusion and so they will be born immediately in the Land of Utmost Bliss of Amitāyus. Śāriputra, perceiving these benefits, I say: ‘All sentient beings who hear this teaching should aspire to birth in that land.’”[1]

 

We must notice these words “sages of supreme virtue (merit)” and “one cannot attain birth in that land with few roots of good or a small store of merit (virtue)”.

Both indicate to the infinite merits of Amida Buddha (in relation with the implicit meaning of this sutra about which I will talk in details at a later time) that make one reach the Pure Land. Shinran Shonin said,