阿彌陀經義疏 1.27

1.27

第二、莊嚴二：初、列相；舍利下，二、結示。初中有三：一、天樂；二、金地；三、天華。初、常作天樂者，準《觀經》作樂有三，水觀中云：「百億華幢無量樂器以為莊嚴，八種清風鼓此樂器」等。又樓觀云：「其樓閣中有無量諸天作天妓樂，又有樂器懸處虛空，不鼓自鳴」等。準下經云：「風吹樹網如百千種樂」，故知彼土天樂非一。二、黃金為地者，準《觀經》彼國皆瑠璃地，以黃金繩雜廁間錯，兼以七寶界其分齊，今言黃金，乃地面莊嚴耳。三、天華又三：初、六時雨華，其土下，二、盛華供養，即以下，三、供已還國。初中、彼國光明常照，既無日月則無晝夜，順此方機且言六時，準《大本》中，彼以蓮開鳥鳴為曉，蓮合鳥棲為夜。曼陀羅此翻適意，言其美也；又翻白華，取其色也。二中、其土眾生，通目九品。衣裓，真諦云：「外國盛華器也。」纔生彼國即獲六通，日往他方為聞法故。《觀經》云：「應時即能飛行，遍至十方歷事諸佛」，又「遊歷十方供養諸佛，於諸佛前聞甚深法」等。十萬億者，趣舉大數。三中、食時謂中前也，《大本》云：「彼國宮殿、衣服、飲食猶第六天自然之物，若欲食時，七寶鉢器自然在前，百味飲食自然盈滿，雖有此食實無食者，但見色聞香意以為食，自然飽足。事已化去，時至復現」等。《寄歸傳》云：「五天道俗多作經行，直來直去唯遵一路，如織之經，故曰經行。」《四分律》云：「經行有五益：一、堪遠行，二、能思惟，三、少病，四、消食，五、得定久住。」結示同前。

The second adornment has two [parts]: first, an enumeration of characteristics; second, from 'Śāriputra' onward, the concluding demonstration. The first has three parts: 1. heavenly music; 2. golden ground; 3. heavenly flowers. First, regarding 'heavenly music is constantly played': according to the Contemplation Sūtra, there are three modes of making music; in the contemplation of water, it states: 'Hundreds of millions of flower banners and immeasurable musical instruments serve as adornments, and eight kinds of pure breezes play upon these instruments,' and so on. Furthermore, the contemplation of towers states: 'Within those towers there are immeasurable devas playing heavenly instrumental music, and there are also musical instruments suspended in empty space that sound on their own without being struck,' and so on. According to the text below, 'The wind blowing upon the trees and nets is like hundreds of thousands of kinds of music'; thus we know that the heavenly music in that land is not of one kind alone. Second, regarding 'yellow gold forms the ground': according to the Contemplation Sūtra, that realm is entirely vaiḍūrya ground, intermingled and inlaid with ropes of yellow gold, and demarcated in its divisions by the seven jewels; here, speaking of yellow gold refers merely to the adornment of the ground's surface. Third, heavenly flowers also has three [parts]: first, flowers raining down during the six periods; second, from 'the sentient beings of that land' onward, gathering flowers to make offerings; third, from 'they immediately' onward, having made offerings, returning to their own realm. In the first part, the light in that realm constantly shines; since there are neither sun nor moon, there is neither day nor night. Accompanying the capacities of this realm, it speaks provisionally of 'six periods.' According to the Larger Sūtra, there the opening of lotuses and the singing of birds mark dawn, while the closing of lotuses and the roosting of birds mark night. Mandārava is translated here as 'pleasing to the mind,' speaking of its beauty; it is also translated as 'white flower,' taking after its colour. In the second part, 'sentient beings of that land' refers generally to the nine grades. As for 'flower-cloths' (yige), Paramārtha says: 'These are foreign vessels for holding flowers.' As soon as one is born in that realm, one immediately obtains the six supernormal powers, travelling daily to other regions in order to hear the Dharma. The Contemplation Sūtra states: 'They are immediately able to fly, travelling everywhere to the ten directions to serve all the Buddhas,' and furthermore: 'Wandering through the ten directions to make offerings to all the Buddhas, hearing the profound Dharma before the Buddhas,' and so on. 'A hundred thousand koṭis' is a rough mention of a large number. In the third part, 'mealtime' refers to the time before midday. The Larger Sūtra states: 'The palaces, clothing, and food and drink in that realm are like the spontaneous articles of the sixth heaven. When they wish to eat, seven-jeweled alms-bowls spontaneously appear before them, and food and drink of a hundred flavours are spontaneously abundant. Although there is this food, in truth there is no eater; they merely see the forms and smell the fragrances, mentally taking them as food, and are spontaneously satiated. Once finished, it vanishes, reappearing when the time arrives,' and so forth. The Record of the Southern Sea states: 'Monastics and laity across the five Indias mostly engage in cankramaṇa (walking meditation), walking straight back and forth, following a single path, like the warp of a loom; hence it is called cankramaṇa.' The Four-Part Vinaya states: 'Cankramaṇa has five benefits: 1. endurance for long journeys; 2. capacity for reflection; 3. few illnesses; 4. digestion of food; 5. enduring retention of samādhi.' The concluding demonstration is the same as before.