阿彌陀經疏 1.70

1.70

舍利弗下，三、流通分。文為二：一、佛勸流通；二、眾喜會散。初又三：一、諸佛同讚；二、結勸往生；三、舉難勸信。初又二：一、明釋迦讚；二、顯諸佛同。初如文。東方下，二、顯諸佛同。而但列六合者，秦本略也，唐譯則十方備矣。就文為六，謂四方上下也，而各有二：一、敘彼佛現相表彰。汝等下，二、示彼佛發言勸信。阿閦鞞，此云無動，不為二邊所動故，出廣長舌表無虛妄故。汝等眾生當信等者，勸信此經也。稱讚至佛所護念，是此經別名也。唐譯名「稱讚淨土經」者，正依此文也，稱讚不可思議功德。釋迦說彌陀之依正，一切諸佛所護念，顯十方諸佛咸隨喜護，故使天魔不能撓亂念，故令信者不退菩提。日月燈，喻三智故。名聞光者，名稱普聞如光遍照。大焰肩者，肩表二智，焰表照理。須彌燈者，須彌云妙高，妙則三智圓融，高則超過因位，燈則喻三智之遍照也。難沮者，內證實相四魔不沮敗。網明者，智明如網遍覆十界故。達磨，此云法也，下連法幢、持法，故存梵以異其文，而此三名似表三諦，法乃真空寂然可軌，法幢則俗諦照者可見，持法則中道雙持二邊。雜色寶華嚴身者，以萬行因華嚴佛果之體故。娑羅，此云堅固。

From "Śāriputra" onward, third, the propagation section. The text has two parts: first, the Buddha urges propagation; second, the assembly rejoices and disperses. The first also has three parts: first, all buddhas praise in unison; second, concluding with the exhortation to attain rebirth; third, raising the difficulty to exhort faith. The first also has two parts: first, explaining Śākya's praise; second, showing the agreement of all buddhas. The first is as in the text. From 'In the eastern direction' onward, second, showing the agreement of all buddhas. That it lists only the six directions is because the Qin translation is abridged; the Tang translation has all ten directions complete. In the text there are six, referring to the four cardinal directions, above, and below; and each has two parts: first, recounting that buddha manifesting marks to make it evident. From 'All of you' onward, second, showing that buddha speaking words to exhort faith. Akṣobhya translates here as 'Immovable,' because he is not moved by the two extremes; extending a broad and long tongue indicates that there is no falsehood. As for 'You sentient beings should believe, etc.', it exhorts faith in this sūtra. From 'Praising' to 'Protected and Mindfully Kept by All Buddhas' is the distinct title of this sūtra. That the Tang translation is titled 'The Sūtra Praising the Pure Land' directly relies on this passage. 'Praising the inconceivable merit': Śākya speaks of the circumstantial and primary fruitions of Amitābha, and that it is protected and mindfully kept by all buddhas shows that all the buddhas of the ten directions rejoice and protect it, so that the heavenly Māra cannot disturb it; and they keep it in mind, so that those with faith do not retrogress from bodhi. 'Sun and Moon Lamp' serves as a metaphor for the three wisdoms. 'Renowned Light' means fame heard everywhere like light shining throughout. 'Great Flaming Shoulders': shoulders represent the two wisdoms, and flame represents illuminating principle. 'Sumeru Lamp': Sumeru translates as 'Wondrous and High'; 'wondrous' means the three wisdoms are perfectly interfused, 'high' means surpassing the causal stages, and 'lamp' serves as a metaphor for the pervasive illumination of the three wisdoms. 'Difficult to Subdue': internally realizing the true mark, the four māras cannot defeat him. 'Net Radiance': wisdom radiance like a net covers all ten realms. 'Dharma' translates here as 'law/phenomenon'; below follow 'Dharma Banner' and 'Upholder of Dharma,' so the Sanskrit is retained to vary the text; and these three names seem to represent the three truths: 'Dharma' is true emptiness, quiescent and able to serve as a model; 'Dharma Banner' is conventional truth, visible to those who illuminate it; 'Upholder of Dharma' is the Middle Way, holding both extremes together. 'Adorning the Body with Varied Jewel Flowers' refers to adorning the body of the buddha-fruition with the causal flowers of myriad practices. 'Śāla' translates here as 'solid.'