阿彌陀經義疏 1.28

1.28

第三、莊嚴亦二：初、列相；舍利下，結示。初、列相中復有二種：初至所作眾鳥演聖法；舍利下，二、風樹出妙音。初中、又二：初、正示；舍利下，釋疑。正示有三：先列眾禽略舉六種，前三易識，舍利此云春鸎或云鶖鷺，迦陵頻伽此翻妙聲，在㲉中鳴已超眾鳥。共命者，兩首一身報同識異，故《法華》中翻為命命鳥是也。準《觀經》更有百寶色鳧雁、鴛鴦等。是諸下，次明演法，和雅謂聲音感人，演暢謂說法無滯。五根者：一、信，二、精進，三、念，四、定，五、慧，能生聖道故總名根，即此五法能排業惑故名為力。七菩提分即七覺支，一、擇法，二、精進，三、喜，四、除，五、定，六、捨，七、念，無學實覺七事能到，故名為分。八正道分者，一、正見，二、正思惟，三、正語，四、正業，五、正命，六、正精進，七、正念，八、正定，前二慧學，中三戒學，後三定學，即是離明三學，初果已去見真諦理皆名正道，亦名聖道，餘如《法界次第》委明。准《觀經》云：「常讚念佛念法念僧，或說苦空無常無我、諸波羅蜜」，故云如是等法。其土下，後顯益物，念佛知佛恩重，念法知法功深，念僧知僧德大；又念佛願速證誠，念法願勤修學，念僧願親參預；又念自心佛體自覺了，念自心法軌生聖道，念自心僧隨緣和合。三寶多種隨機淺深，當知此界心垢常思五欲，彼方心淨專念三寶，晨夕所存更無他意，兩土昇沈於茲可見。次釋疑中，二段：初至有實，遮其疑情；是諸下，二、決所疑事。初中三節，先遮疑情，濁世禽畜罪業所招，極樂淨土何緣有此？所以下，次伸意，彼國唯有人天兩道，法藏願云：「設我得佛，國有地獄餓鬼畜生者，不取正覺。」舍利下，三舉況，《大本》云：「彼國無有三塗苦難之名，但有自然快樂之音，是故其國名曰安樂。」二、決疑中彌陀變化者，準《觀經》即：「池水中如意珠王涌出金光，其光化為百寶色鳥，和鳴哀雅。」當知眾鳥即是彌陀化身，欲使法音遍布遠近，顯知非是罪報所生也。

The third adornment also has two [parts]: first, an enumeration of characteristics; from 'Śāriputra' onward, the concluding demonstration. In the first part, the enumeration of characteristics, there are again two: first, up to 'manifestations', the various birds proclaiming the holy Dharma; second, from 'Śāriputra' onward, the wind and trees producing wondrous sounds. In the first part, there are again two: first, the primary presentation; second, from 'Śāriputra' onward, resolving doubts. The primary presentation has three [aspects]: first, listing the various birds, summarily mentioning six kinds. The first three are easy to recognize; 'śāri' is rendered here as 'spring oriole' or 'egret'; 'kalaviṅka' is translated here as 'wondrous sound,' its song while still in the egg already surpassing other birds; 'jīvaṃjīvaka' has two heads and one body, with the same karmic retributive body but distinct consciousnesses, and hence in the Lotus Sūtra it is translated as 'life-life bird.' According to the Contemplation Sūtra, there are also ducks, wild geese, mandarin ducks, and the like of a hundred jeweled colours. Next, from 'all these' onward, explaining the proclamation of the Dharma: 'harmonious and elegant' means that their sounds move people; 'smoothly proclaiming' means teaching the Dharma without impediment. The 'five roots' are: 1. faith, 2. diligence, 3. mindfulness, 4. samādhi, and 5. wisdom. Because they are able to give birth to the holy path, they are collectively termed 'roots'; these very five dharmas are able to overcome karma and defilements, and thus are termed 'powers.' The 'seven factors of awakening' are the seven branches of awakening: 1. investigation of dharmas, 2. diligence, 3. joy, 4. pliancy (tranquillity), 5. samādhi, 6. equanimity, and 7. mindfulness; since the seven factors can lead to the true awakening of non-learning, they are called 'factors.' The 'eight branches of the noble path' are: 1. right view, 2. right thought, 3. right speech, 4. right action, 5. right livelihood, 6. right effort, 7. right mindfulness, and 8. right samādhi. The first two are the training in wisdom; the middle three are the training in morality; the latter three are the training in samādhi. These are the three trainings explained separately; from the first fruit onward, seeing the truth of ultimate reality is entirely called the 'noble path' or the 'holy path'; the rest is fully explained in the Order of the Realm of Dharmas. According to the Contemplation Sūtra, which states: 'Constantly praising mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Saṅgha, or speaking of suffering, emptiness, impermanence, non-self, and the pāramitās,' it therefore says 'dharmas such as these.' Next, from 'the sentient beings of that land' onward, revealing the benefit to beings: mindfulness of the Buddha means knowing the Buddha's profound grace; mindfulness of the Dharma means knowing the Dharma's deep efficacy; mindfulness of the Saṅgha means knowing the Saṅgha's great virtue. Furthermore, in mindfulness of the Buddha, one vows to verify quickly; in mindfulness of the Dharma, one vows to practice and study diligently; in mindfulness of the Saṅgha, one vows to personally participate. Again, being mindful of the Buddha of one's own mind, the nature itself is awakened; being mindful of the Dharma of one's own mind, the model gives birth to the holy path; being mindful of the Saṅgha of one's own mind, it harmonizes in accordance with conditions. The Three Jewels have many modes depending on the shallowness or depth of individual capacities. One should know that in this realm, minds are defiled and constantly contemplate the five desires; in that realm, minds are pure and exclusively mindful of the Three Jewels, holding no other intention morning or evening. The ascent or descent of the two lands can be seen from this. Next, in resolving doubts, there are two sections: first, up to 'substance', precluding doubtful thoughts; second, from 'all these' onward, resolving the matter of doubt. In the first part, there are three clauses: first, precluding doubtful thoughts: birds and beasts in a defiled world are incurred by sinful karma, so by what cause could they exist in the Pure Land of Sukhāvatī? Next, from 'for what reason' onward, clarifying the meaning: in that realm there are only the two destinies of humans and devas. Dharmākara's vow states: 'If, when I attain buddhahood, there are hells, hungry ghosts, or animals in my land, may I not attain correct awakening.' Third, from 'Śāriputra' onward, adducing an analogy: the Larger Sūtra states: 'In that land, even the names of the suffering tribulations of the three lower realms do not exist; there are only the sounds of spontaneous joy. For this reason, that land is called Peace and Bliss.' Second, in resolving doubt, regarding 'Amida's transformations': according to the Contemplation Sūtra, 'From the cintāmaṇi jewel king in the pond water, golden light wells forth, and that light transforms into birds of a hundred jeweled colours, calling out in harmonious, mournful, and elegant song.' One should know that the flock of birds is the transformed body of Amida, who desires to make the sound of the Dharma spread far and wide; this clearly shows that they are not born of sinful retribution.