阿彌陀經義疏 1.8

1.8

二、明理者，理即教體，亦分為二：初、通，二、別。初中，一切大乘皆以方等實相為體，方謂方廣，等即平等，實相妙理橫遍諸法故名方廣，竪該凡聖故言平等，故知橫竪一切諸法悉自緣生，皆不思議無非實相，此通一代大乘所詮之理。二、言別者，今經即以彌陀修因感果，依正莊嚴不思議功德為所詮理，良以因中發無相大願，修無住妙行，感無得聖果，點事如理，相即非相，故所感身土無非實相，即下經云：「如我今者讚歎阿彌陀佛不可思議功德」，若非妙理，那稱不思議乎？

Second, explaining the principle: the principle is the essence of the teaching, which is also divided into two: first, general; second, specific. Under the first, all Mahāyāna texts take the vaipulya true reality as their essence. "Fang" (vai-) means broad and extensive, and "deng" (-pulya) means equal. Because the wondrous principle of true reality horizontally pervades all phenomena, it is called broad and extensive; because it vertically encompasses ordinary beings and sages, it is called equal. Therefore, we know that all phenomena, horizontally and vertically, are all born from conditions; all are inconceivable and none are not true reality. This is the general principle expressed by the Mahāyāna throughout [the Buddha's] lifetime. Second, regarding the specific: the present sūtra takes Amida's cultivating causes and evoking the fruit, the inconceivable merits of the adornments of circumstantial and direct rewards, as the principle expressed. This is truly because in the causal stage he made formless great vows, cultivated wondrous practices of non-abiding, and evoked the holy fruit of non-attainment. Pointing to concrete phenomena as the principle, form is immediately non-form; therefore, the body and land that are evoked are none other than true reality. Thus, the text below states: "Just as I now praise the inconceivable merits of Amitābha..." If it were not the wondrous principle, how could it be called inconceivable?