無量壽經連義述文贊 2.33

2.33

經曰「爾時世尊」至「光顏巍巍」，述云：此第二、說經因起序也。諸根悅豫者，是喜悅相。有色五根皆顯喜悅，以表淨土快樂無間故。豫，亦作悆也。姿色清淨者，是無憂惱。色無慘慼，以表佛土無眾苦故。巍巍者即高大之稱，光顏者即該根色之總言，故重表彼土有樂無苦。姿者妙也。即帛謙皆云「面有九色、光數千百變，光色甚大明」也。有說：佛無有不定心，備諸根相好，身相復有何時不悅？但欲加來問故，因此表所說。非也。佛雖無憂喜而顯欣咲，詎備諸相好無顯喜悅？故今世尊顯喜悅者，彼佛所成行德可慶故、眾生獲利時將至故。

On the passage in the sūtra from "at that time the World-Honoured One" to "his radiant countenance towering and majestic": The commentary states: This second [part] is the preface setting forth the occasion for preaching the sūtra. "All sense faculties joyfully delighted" is the mark of happiness. The five material sense faculties all display joy to signify that the Pure Land has uninterrupted joy. The character *yu* [豫, delighted] is also written as *yu* [悆]. "His appearance pure and clear" means without sorrow or affliction. His appearance is without gloom, signifying that the Buddha's land is free from all sufferings. "Towering and majestic" is an appellation for being tall and grand. "Radiant countenance" is a general term encompassing both the faculties and the appearance; thus it re-signifies that that land has joy and no suffering. "Appearance" [姿] means exquisite. This is just as both Bai [Yan] and [Zhi] Qian state: "His face had nine colors, with rays of light undergoing thousands of transformations, and the brightness of his radiant countenance was exceedingly great." Some say: The Buddha has no un-concentrated mind and is fully endowed with all the marks and characteristics of the faculties; at what time would the marks of his body not be joyful? It is merely because he wishes to encourage coming inquiries that he thereby signifies what is to be preached. This is incorrect. Although the Buddha is free from sorrow and joy, he displays smiles and delight; how could being fully endowed with all the marks lack the display of joy? Thus the World-Honoured One now displays joy because the virtues of the practices accomplished by that Buddha are worthy of celebration, and the time for sentient beings to obtain benefit is about to arrive.