阿彌陀經疏 1.225

1.225

經曰：「東方亦有阿閦鞞佛、須彌相佛、大須彌佛、須彌光佛、妙音佛，如是等恒河沙數（至）一切諸佛所護念經」，次釋第二引他讚歎證也。《稱讚淨土經》舉十方，此本略舉六方，一一方中皆有五句：一、證處，謂東方等；二、證人，謂阿閦鞞等；三、證多，謂如是等恒河沙數等；四、證相，謂各於其國舒舌相也；五、證辭，謂說誠實言。所以先引東方者，準西域法，以東方為上，天子正殿及以臨朝皆面向東。又東方即陽之初，故日行東路為正之始，故先舉東方也。阿閦鞞佛，經云名無瞋恚，在東方阿比羅提國。《法華經》云：在歡喜國。須彌相佛者，謂金容尊大狀類須彌也。大須彌佛者，謂儀容甚大如山王也。須彌光佛者，謂光大如山王也。妙音佛者，其聲慈潤清徹踰於梵響也。恒河沙者，《長阿含》第十八云：此閻浮提雪山北面頂有香山，四寶所成高二十由旬，頂有龍池名阿耨達，此云無熱惱，此池流出四河，東方金象口中流出大河名曰恒河。《智度論》云：其河既深且廣，其沙細而復多。真諦云：此河出池口，方一由旬，滿中有沙，其沙皆細與水同流。東天竺地最近此河，世人多見故引之為喻。

The sūtra says: “In the eastern direction there are also Akṣobhya Buddha, Merudhvaja Buddha, Mahāmeru Buddha, Meruprabhāsa Buddha, Mañjughoṣa Buddha, and Buddhas as numerous as the sands of the Ganges like these … [up to] The Sūtra Protected and Kept in Mind by All Buddhas”—next, this explains the second [point], citing the praise and verification of others. The *Sūtra Praising the Pure Land* cites the ten directions, whereas this edition briefly cites the six directions; in each direction there are five clauses: first, the places of verification, meaning the eastern direction, etc.; second, the persons of verification, meaning Akṣobhya, etc.; third, the plurality of verification, meaning 'as numerous as the sands of the Ganges like these', etc.; fourth, the sign of verification, meaning each extending the tongue in their own land; fifth, the words of verification, meaning speaking truthful words. As for why the eastern direction is cited first: according to the custom of the Western Regions, the east is taken as supreme; the Son of Heaven’s main hall and his holding court both face east. Moreover, the east is the beginning of yang, so the sun traveling along the eastern path is the start of the proper course; therefore the eastern direction is mentioned first. Akṣobhya Buddha: the sūtra states that his name means 'Without Anger' and he resides in the eastern land of Abhirati. The *Lotus Sūtra* says he resides in the Joyful Land. 'Merudhvaja Buddha' means his golden visage is venerable and grand, resembling Mount Meru. 'Mahāmeru Buddha' means his demeanor is exceedingly grand, like the king of mountains. 'Meruprabhāsa Buddha' means his light is vast like the king of mountains. 'Mañjughoṣa Buddha' means his voice is compassionate, moist, clear, and penetrating, surpassing the sound of Brahmā. As for 'the sands of the Ganges': the eighteenth fascicle of the *Longer Āgama* says: “In this Jambudvīpa, north of the Snow Mountains, upon the summit is the Fragrant Mountain, made of four jewels and twenty yojanas high; on the summit is a dragon pond named Anavatapta, translated here as 'Free from Feverish Affliction'; from this pond flow four rivers; from the mouth of a golden elephant in the east flows a great river named the Ganges.” The *Mahāprajñāpāramitā-upadeśa* says: “That river is both deep and wide, and its sands are fine and numerous.” Paramārtha says: “Where this river exits the mouth of the pond, it is one yojana square, filled within with sand; its sands are all fine and flow together with the water.” Eastern India is closest to this river, and worldly people often see it, so it is cited as a simile.