阿彌陀經疏 1.9

1.9

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?