阿彌陀經義疏 1.23

1.23

舍利下，二、別釋依正，又二：從初至莊嚴，釋依報，舍利弗於汝意下，次明正報。初中又二：初、略釋名義，又舍利下，廣明勝相。初中上三句徵問，下四句釋通。無眾苦者，對顯娑婆令生忻厭，三界六道總名苦果，於中復有八苦、五苦、三苦。生、老、病、死、貧困、愛別、怨會、求不得，為八苦也。殺、盜、婬、妄、飲酒五種惡業並是苦因，必招苦果，名五苦也。苦苦、壞苦、行苦，名三苦也，諸經論中略示名數，諦論忍土，一切皆苦無一可樂，火宅牢獄未足為喻；彌陀淨土境界殊絕，聖賢同會聞法悟道，壽命永劫不退菩提，更有餘樂不能過此，秖無諸苦，已為可樂，況具諸勝事，其樂何窮？故云極也。《大本》云：「設我得佛，國中人天所受快樂不如漏盡比丘，不取正覺。」善導云：「願生彼國，必須勵心克己，畢命為期，上在一形似如小苦，前念命終後念即生，長時永劫受無為法樂，直至成佛不退生死，豈不快哉！」

From "Śāri[putra]" downward is the second part: a detailed explanation of circumstantial and direct rewards, which also has two parts: From the beginning to "adorned," it explains circumstantial reward; from "Śāriputra, what do you think?" downward, it next clarifies direct reward. The first part also has two sections: First, a brief explanation of the name and its meaning; from "Moreover, Śāri[putra]" downward, a detailed clarification of its superior characteristics. In the first section, the upper three lines pose the question, and the lower four lines provide the explanatory resolution. "Without multiple sufferings" serves to contrast and highlight the Sahā world, inspiring aspiration and revulsion. The three realms and six destinies are collectively called karmic fruits of suffering, within which there are the eight sufferings, the five sufferings, and the three types of suffering. Birth, old age, sickness, death, poverty, separation from the loved, association with the hated, and not getting what one seeks are the eight sufferings. The five unwholesome karmas of killing, stealing, sexual misconduct, lying, and drinking alcohol are all causes of suffering that inevitably incur fruits of suffering; these are called the five sufferings. The suffering of suffering, the suffering of change, and the suffering of conditioned existence are called the three types of suffering. The sūtras and treatises briefly indicate their names and numbers. Truly speaking of this Land of Endurance, everything is suffering and there is nothing pleasant; [analogies of] a burning house or a prison are insufficient as metaphors. Amida's Pure Land is extraordinarily sublime: holy sages gather together to hear the Dharma and awaken to the Way, their lifespans endure for eternal kalpas, and they are non-retrograde from bodhi. Even if there were other pleasures, none could surpass this. Merely being free of all sufferings is already delightful; how much more so when endowed with all superior qualities—how could its joy ever end? Therefore it is called "Utmost." The Larger Sūtra says: "If, when I attain buddhahood, the joy experienced by humans and devas in my land is not equal to that of a monk whose outflows have ended, may I not attain perfect awakening." Shandao said: "Those who vow to be born in that land must encourage their minds and discipline themselves, taking the end of their lives as their goal. For the duration of this single physical form, it may seem like a minor suffering; but with the previous thought-moment ending life, one is born in the subsequent thought-moment, to enjoy unconditioned Dharma joy for long ages and eternal kalpas, directly until attaining buddhahood without retrogressing into saṃsāra—is that not delightful!"