阿彌陀經疏 1.251

1.251

經曰：「佛說是經已，長老舍利弗及諸比丘，一切世間天、人、阿修多羅等，聞佛所說歡喜信受」。釋曰：佛說經已者，結集者所敘，即能說已周。長老已下，即所聞已備。聞佛說經已下，即歡喜頂受。言一切世間者，世間物非一，故言一切。《大集日藏經》云：世間有三：一、眾生世間，謂六趣之類；二、器世間，謂三界四十居止處；三、五眾世間，謂有漏五陰。云何名世間？《雜阿含》云：危脆敗壞故名世間也。《涅槃經》云：天名燈明亦曰光明，光明能除黑暗而為大明，故名為天也。又吉祥故名天，能多恩義故名人，有信能多恩義故名人。《大法炬經》云：阿修羅名非天，彼非天故名阿修羅。等者，即應等取龍、金翅鳥、緊那羅、乾闥婆等，略而不數也。歡喜者，心歡體悅故言歡喜，即《十地論》云：心歡體悅也。又《伽耶山頂經論》云：具三清淨名為歡喜：一、能說者清淨，謂佛是一切智人，普為眾生盡說頓盡無垢藏之法；二、所說清淨，謂理教相應，隨順無逆句義，依之出離；三、受者清淨，謂彼從受而誠信，不生輕謗，具茲三義故言歡喜。又顏舒曰歡，神悅曰喜，聞之不謗稱信，領之在心為受，故言歡喜信受。奉行，末代奉行。

The sūtra states: "When the Buddha had finished speaking this sūtra, the āyushmat Śāriputra, the monks, and all the devas, humans, asuras, and others of the whole world, having heard what the Buddha had taught, rejoiced and faithfully accepted [it]."
The commentary explains: "When the Buddha had finished speaking the sūtra" is narrated by the compilers [of the canon], representing that the one who is able to expound has completed [the teaching]. From "the āyushmat" onwards represents that those who listen have all assembled. From "having heard the Buddha speak the sūtra" onwards represents their joyful reception on the crown of their heads.
As for the phrase "all the world": since the entities of the world are not just one, it says "all." The Sūtra of the Sun Repository of the Great Collection states: "There are three kinds of worlds: first, the world of sentient beings, referring to the beings of the six destinies; second, the vessel world, referring to the forty dwelling places of the three realms; third, the world of the five aggregates, referring to the five sāsrava skandhas." Why is it called "the world" (loka)? The Saṃyuktāgama says: "Because it is fragile, disintegrating, and destructible, it is called 'the world.'"
The Nirvāṇa Sūtra states: "'Deva' means a lamp, and also means radiance; radiance is capable of dispelling darkness and serving as great brilliance, hence it is called 'deva.'" Furthermore, because they are auspicious, they are called devas; because they are capable of abundant benevolence and righteousness, they are called humans; because they possess faith and are capable of abundant benevolence and righteousness, they are called humans. The Great Dharma Torch Sūtra states: "'Asura' means non-deva; because they are not devas, they are called asuras." The word "others" should be taken to include nāgas, garuḍas, kiṃnaras, gandharvas, and so forth, which are omitted without being enumerated.
Regarding "rejoiced": because the mind is joyful and the body is delighted, it says "rejoiced"; this is what the Treatise on the Ten Stages calls "the mind being joyful and the body being delighted." Furthermore, the Commentary on the Gayamīrṣa Sūtra says: "Possessing three purities is called 'rejoicing': first, the purity of the one who is able to speak, meaning that the Buddha is an omniscient person who extensively and completely explains the immaculate repository of the Dharma for all sentient beings at once; second, the purity of what is spoken, meaning that principle and teaching correspond with one another, according with and not contradicting the meaning of the phrases, relying on which one attains transcendence; third, the purity of the recipients, meaning that they receive it with sincerity and faith, producing no slight or slander. Possessing these three meanings, it is therefore called 'rejoicing.'"
Furthermore, when the countenance relaxes it is called joy, and when the spirit is delighted it is called happiness. Hearing it without slandering is termed "faith," and receiving it within the mind is "acceptance"; hence it says "rejoiced and faithfully accepted." "Putting it into practice" means that subsequent generations put it into practice.