阿彌陀經疏 1.9

1.9

釋題玄義五重：二土，果人名也；方等，實相體也；信願，淨業宗也；捨苦得樂，用也；生蘇，大乘教也。夫名以詮體，會體由宗，宗成有用，四義成列。大小未辨，故須教相區以別之。初六字之名有通有別，經字通名，大小同號故；上五別名，此說異彼故。於別名中，佛是果人之通名，彌陀是果人之別號。釋迦既此方化主，庶物咸知，故隱別而彰通；彌陀是彼土世尊，理須標簡，故略通而存別。通別互現，其義惟明。若統而括之，凡有三對：經即能詮之教，上乃所詮之義，教義對也；阿彌陀標彼土世尊，佛說指此方化主，彼此對也；說者誠實口業，佛者黃金之色身，身口對也。寬之狹三對在焉。佛者極果之美號也，果必由因克，始悟名因，悟必從迷，不迷何悟？迷非本是，悟復何從？

Explaining the title through the Fivefold Profound Meaning: the two lands are the names of the persons of fruition; the Vaipulya is the substance of the true mark; faith and vows are the essential principle of pure karma; abandoning suffering and obtaining bliss is the function; raw curd is the teaching of the Great Vehicle. Names elucidate the substance; uniting with the substance is through the essential principle; when the essential principle is accomplished, it has function: these four meanings are established in array. Because the Great and Small [Vehicles] are not yet distinguished, it is necessary to differentiate them by the characteristics of the teaching. First, the title of six characters has common and specific [aspects]: the character 'sūtra' is the common name, because the Great and Small alike share this designation; the preceding five are specific names, because this exposition differs from others. Within the specific names, 'Buddha' is the common designation for a person of fruition; 'Amitābha' is the specific title for a person of fruition. Since Śākya is the transforming master of this realm and is known to all creatures, he conceals the specific and displays the common; Amitābha is the World-Honored One of that land and in principle must be distinctly indicated, so [the title] omits the common and retains the specific. The common and specific are alternately manifested, and their meaning is fully clear. If one summarizes them, there are three pairs in all: 'sūtra' is the teaching that can express, while the preceding is the meaning expressed—this is the pair of teaching and meaning. 'Amitābha' indicates the World-Honored One of that land, and 'Spoken by the Buddha' points to the transforming master of this realm—this is the pair of that and this. 'Spoken' is the truthful karma of speech, and 'Buddha' is the golden physical body—this is the pair of body and speech. Opening it wide or narrowing it, these three pairs are present. 'Buddha' is the exquisite title of the ultimate fruition. The fruition must be achieved through causes; the first awakening is called the cause. Awakening must come from delusion; if one is not deluded, what is there to awaken to? Delusion is not originally real; whence does awakening arise?