阿彌陀經義疏 1.41

1.41

三、結顯中，我見是利，即躡上科；故說此言，覆示前段。正報中文，對文可見。大段第三、勸信中三節：初至佛所說，引諸佛同讚勸；若有人下，二、約三時因果勸；如我今者下，舉諸佛互讚勸。初中又二：初至之利，指前自讚；東方下，次、引諸佛讚。初中如前所說依正殊特，持名脫苦，莫非彌陀大悲願行，從因至果功德利益，殆非心思口議所及。二中又二：初、盡六方正列；於汝意云何下，釋經名。初中但列六方，若依唐譯則列十方，今謂但舉六方四維自攝，但言略耳。下諸佛名相承不釋，今以義詳，或從色相，或取言音，或約行業，或從譬喻，大略不出果德三身，收無不盡，文或偏舉，義必兼含。初、東方分二：初、敘現通，二、引讚詞，餘五例此更不重分。初中阿閦鞞，此云不動，法身體寂無遷變故，若就因行，毀譽、敬慢同一如故。次列三佛皆從喻名，眾山之中須彌最勝，諸佛法身超過諸法，初言相者，其狀同也，次言大者，出過喻也，三言光者，光則表智，法兼報也，妙音說法稱機即應佛也。河沙佛土略列五名，故云如是等。各於其國者，正當釋迦說此經時，十方諸佛同時勸讚令信是經；若據諸佛，言無虛妄，但由眾生障重信難故。現舌相表示誠言，諸佛常舌上至額際，今此現起，長廣量等隨宜大小，何止大千乎？次引讚詞，當信是句，絕稱讚下，即經本題，上句指前釋迦所說，下二句如後經文所解，餘見題中，下五並同此釋。二、南方中，日月燈三皆破闇，或次對三身，或單喻智德；名聞光者，名聞十方，如光遍照；大焰肩者，言相則兩肩光焰，在智則雙照真俗；須彌燈者，山燈即喻法報二身；無量精進，從行為名，方便度生未嘗暫懈，眾生無量，悲智亦然。三、西方，前三皆名無量，初即壽命，二即相好，三即所證法身，無上故喻如幢；大光、大明並喻佛智，自行化他破障除惑；寶相者，應佛相好如寶可貴；淨光者亦即法報。問：「初無量壽即是彌陀，若自勸讚，於義非便？」答：「同名甚多，必非極樂法藏所成之彌陀。」四、北方中，焰肩同前，但無大字；最勝音同上妙音；難殂者，法身堅密不可壞故，殂音敘，又音疽，壞也；日生者，如世晨曦破晦暝故；網明者，法門交映如帝網故。五、下方中，獅子者眾聖中尊，故以獸王比焉；又獅子一吼獸聞皆死，喻佛說法魔外消亡。名聞名光，義同前釋。達磨翻法，單云法者，所證法身軌持萬化故；次云幢者，高出物表故；三云持者，任持常住故。六、上方中，梵音者，梵即淨，法音清朗眾樂聞故；宿王者，宿音秀，星宿中王，所謂月也，經云：「眾星之中，月天子為第一。」或可北辰居天中而眾星拱之，而辰星為宿中王，亦喻法身出過諸法也；香上者，眾德如香；超諸菩薩更兼智德，故云香光；焰肩、須彌同前故不釋；雜色寶華者，以萬行因華嚴法身果德，下寶華德義亦同之；娑羅此翻堅固，冬夏不凋，即喻法身無變易故；見一切義者，洞達諸法甚深義趣，諸佛果海德量何窮，三世道同，理無差異，隨機順物一相為名，以意裁量，略如上解，後賢披閱更試講磨。

Third, regarding concluding and revealing: 'I see this benefit' follows directly from the preceding section; 'therefore I speak these words' reiterates the previous passage. Within the section on the direct reward, the text can be understood by comparing the passages. In the third major section, 'Urging Faith,' there are three parts: first, up to 'what the buddhas have spoken,' citing the harmonious praise of all buddhas to urge [faith]; second, from 'if there is a person' onward, urging [faith] based on the causes and effects across the three times; third, from 'just as I now' onward, presenting the mutual praise of all buddhas to urge [faith]. Within the first part, there are again two: first, up to 'such benefit,' pointing back to [the Buddha's] own self-praise; second, from 'the eastern direction' onward, citing the praises of all buddhas. In the first of these, as explained earlier regarding the extraordinary nature of circumstantial and direct rewards, and how holding the name frees one from suffering, none of this is not due to Amida's great compassionate vows and practices; the merits and benefits from cause to fruition are truly beyond what mind can conceive or speech can discuss. Within the second of these, there are again two: first, fully listing the six directions; second, from 'what do you think' onward, explaining the title of the sūtra. In the first part, only the six directions are listed, but according to the Tang translation [by Xuanzang], ten directions are listed. We now say that merely presenting the six directions naturally encompasses the four intermediate directions; the text is merely concise. The following names of all the buddhas have traditionally been left unexplained; we will now elaborate based on their meanings. Some are named from physical form, some from speech and voice, some according to practices and deeds, and some from metaphors. Broadly speaking, they do not go beyond the three bodies of fruitional virtue; there is nothing they do not subsume. Although the text may present them selectively, their meaning necessarily embraces all. First, the eastern direction divides into two: first, recounting the display of supernatural powers; second, citing the words of praise. The remaining five directions follow this example and will not be divided again. In the first, Akṣobhya translates here as 'Immovable,' because the dharmakāya's essence is tranquil and without change, and if considered in terms of causal practice, blame and praise, respect and contempt, are equally viewed as suchness. Next, the three buddhas listed are all named from metaphors: among all mountains, Mount Sumeru is supreme, and the dharmakāya of all buddhas transcends all dharmas. First, mentioning 'Appearance' (Merudhvaja / Sumeru-lakṣaṇa) means its shape is identical; next, mentioning 'Great' (Mahā-sumeru) means it surpasses the metaphor; third, mentioning 'Light' (Sumeru-prabhāsa) indicates wisdom, where the dharmakāya also embraces the sambhogakāya; and 'Wonderful Sound' (Mañjusvara) preaching the Dharma in response to capacities is the nirmāṇakāya buddha. Across the buddha lands numerous as the sands of the Ganges, five names are listed briefly, hence it says 'and others like these.' 'Each in his own land' means that precisely when Śākya spoke this sūtra, the buddhas of the ten directions simultaneously urged and praised [beings] to have faith in this sūtra. As for all the buddhas, their words are without falsehood, but it is only because sentient beings have heavy obstacles that faith is difficult. They display the tongue mark to demonstrate their sincere words. The ordinary tongues of all buddhas reach up to their hairlines; here, displaying it extends its length and breadth to match whatever size is fitting—how could it be limited to a great trichiliocosm? Next, citing the words of praise: 'You should believe this' is the sentence; after it ends, 'praising the [inconceivable virtues]...' is the original title of the sūtra. The upper phrase refers to what Śākyamuni previously spoke; the lower two phrases are explained as in the subsequent sūtra text; the rest is seen in the title. The following five [directions] are all explained in the same way. Second, in the southern direction, the sun, moon, and lamp all dispel darkness; they may correspond in order to the three bodies, or solely serve as metaphors for the virtue of wisdom. 'Renowned Light' (Yaśaḥ-prabhā) means his fame is heard throughout the ten directions, just as light illuminates everywhere. 'Great Flaming Shoulders' (Mahārciḥ-skandha): in terms of form, his two shoulders blaze with light; in terms of wisdom, he simultaneously illuminates both ultimate and conventional truths. 'Sumeru Lamp' (Meru-pradīpa): the mountain lamp illustrates the two bodies of dharmakāya and sambhogakāya. 'Measureless Vigour' (Ananta-vīrya) is named from practice: in employing skillful means to deliver sentient beings, he never slacks even for a moment; just as sentient beings are measureless, so too are his compassion and wisdom. Third, in the western direction, the first three are all named 'Measureless' (Amitāyus, Amita-skandha, Amita-dhvaja): the first is lifespan; the second is the marks and features; the third is the realized dharmakāya, which, being unsurpassable, is compared to a banner (dhvaja). 'Great Light' (Mahā-prabhā) and 'Great Radiance' (Mahā-prabhāsa) both illustrate the buddha's wisdom, which, through personal practice and transforming others, breaks obstacles and eliminates delusion. 'Precious Appearance' (Ratna-lakṣaṇa): the nirmāṇakāya buddha's marks and features are as precious as jewels. 'Pure Light' (Śuddha-raśmi-prabha) also refers to the dharmakāya and sambhogakāya. Question: 'The first one, Measureless Life (Amitāyus), is none other than Amida; if he praises himself, would that not be improper in meaning?' Answer: 'There are very many with the same name; it is certainly not the Amida who was realized from Dharmākara in Sukhāvatī.' Fourth, in the northern direction, 'Flaming Shoulders' (Arciḥ-skandha) is the same as before, only lacking the word 'Great.' 'Most Supreme Voice' (Dundubhisvara-nirghoṣa / Uttamasvara) is the same as the 'Wonderful Sound' above. 'Difficult to Destroy' (Duṣpradharṣa): because the dharmakāya is firm and solid, it cannot be destroyed; 'cú' is pronounced 'xù', or also 'jū', meaning destruction. 'Sun-Born' (Āditya-saṃbhava): like the morning sun in the world, it dispels darkness. 'Net Brightness' (Jālinī-prabha): the Dharma-gates interpenetrate like Indra's net. Fifth, in the nadir, 'Lion' (Siṃha) is the most revered among all nobles, hence compared to the king of beasts; furthermore, when a lion roars, the beasts who hear it all perish, illustrating that when the Buddha expounds the Dharma, māras and heterodoxies are extinguished. 'Renowned' (Yaśas) and 'Renowned Light' (Yaśaḥ-prabhāsa) have the same meaning as explained before. 'Dharma' translates 'dharma'; simply saying 'Dharma' (Dharma) indicates that the realized dharmakāya sets the standard and sustains all transformations; next, saying 'Banner' (Dharma-dhvaja) means it rises high above the world; third, saying 'Holder' (Dharmadhara) means it upholds and abides eternally. Sixth, in the zenith, 'Brahmā Sound' (Brahma-svara): 'brahmā' means pure, for the pure and clear sound of the Dharma is what the assembly delights in hearing. 'King of Constellations' (Nakṣatra-rāja): 'sù' is pronounced 'xiù', the king among the stars and constellations, which is the moon; as a sūtra says: 'Among the many stars, the moon devaputra is foremost.' Alternatively, the Northern Star resides at the center of the heavens and all the stars surround it, so the stellar body is the king among constellations, which also illustrates that the dharmakāya surpasses all dharmas. 'Incense Supreme' (Gandhottama): his multitude of virtues is like incense. 'Fragrant Light' (Gandhaprabhāsa) surpasses all bodhisattvas and further combines the virtue of wisdom, hence called 'Fragrant Light.' 'Flaming Shoulders' and 'Sumeru' are identical to those before, hence not explained. 'Variegated Jewel-Flower' (Mahā-ratnaketu / Vicitra-ratna-padma-śrī): adorning the fruitional virtue of the dharmakāya with the causal flowers of myriad practices; below, the meaning of 'Jewel-Flower Virtue' (Ratna-padma-guṇa) is also the same. 'Śāla' (Salendrarāja) translates here as 'firm and solid,' not withering in winter or summer, which illustrates that the dharmakāya is without change. 'Seeing All Meanings' (Sarvārtha-darśa): thoroughly penetrating the extremely profound meaning and intent of all dharmas. How could the measure of virtues in the ocean of buddhahood's fruitional state ever be exhausted? The path of the three periods of time is identical, and the principle has no discrepancy. Taking one aspect as a name according to capacities and in conformity with beings, we have briefly explained them above based on deliberate consideration; may future worthies perusing this further deliberate and polish it.