阿彌陀經疏 1.76

1.76

The sūtra says: 'Thus.' Next is the explanation of faith. The *Mahāprajñāpāramitopadeśa* states: 'In the great ocean of the Buddha's Dharma, faith is that by which one can enter.' If a person has faith, they are able to enter the Buddha's Dharma; therefore, one who has faith, upon hearing it, says 'Thus.' If one does not have faith, one says 'Not thus.' Hence we know that 'Thus' signifies faith. Someone doubts, saying: 'Before the sūtra has even been proclaimed, what matter does one have faith in in advance that one says "Thus"?' Answer: 'Thus' refers to the title and the sūtra following the title as being spoken by the Buddha and not my own words; the listener should have faith. Therefore Paramārtha says: 'The word "Thus" designates the Dharma that was heard, clarifying that the principles of this entire text are definitely worthy of faith and compliance; hence it says "Thus".' [Bodhi]ruci says: 'The word "Thus" possesses four meanings: first, the meaning of generating the mind [for awakening], that is, thinking to oneself, "I shall generate the mind thus and practice thus"; second, the meaning of instructing others, that is, "You should generate the mind thus and practice thus"; third, the meaning of metaphor, that is, "This person's majesty and wisdom are like heaven and like the sun," or "You are now wealthy thus, like Jyotika"; fourth, the meaning of certitude, that is, "What I saw and heard is truly thus." Now we take this meaning, hence it says "Thus".' Moreover, the *Buddhabhūmi-śāstra* states: '"Thus" has four meanings: first, metaphor; second, instruction; third, question and answer; fourth, assent.' As stated in that treatise, it is the meaning of assent, hence it says 'Thus,' meaning 'I shall preach thus for you.' Paramārtha says: '"Thus" refers to the Dharma that is believed in; its essence has two meanings: first, explained in terms of the Buddha, because what is spoken by the Buddhas of the three times is not different, it is called "ru" (thus); because they speak identically, one knows it is not false, hence it is called "shi" (is); precisely because the Buddhas identically speak that Dharma and it is trustworthy, it says "rushi" (thus); second, explained in terms of principle, because the true nature of all dharmas is not different from past to present, it is named "ru" (thus); expounded according to tathatā, without addition or reduction, it is definitely trustworthy, hence it says "rushi" (thus).'