阿彌陀經要解 1.34

1.34

其土有佛號阿彌陀者，序正報教主之名也。佛是通名，阿彌陀是別名，梵語阿彌陀此云無量壽、無量光等，亦如下廣釋。佛有三身，名論單複：法身單者指所證理性；報身單者指能證功德智慧；化身單者指所現相好色像。法身複者：一、自性清淨法身；二、離垢妙極法身。報身複者：一、自受用報身；二、他受用報身。化身複者：一、示生化身；二、應現化身。又一、佛界化身；二、隨類化身。雖辨單複三身，實則非一非三而三而一，不縱橫不並別，離過絕非不可思議。今云阿彌陀佛，正指同居土中示生化身，仍復即報即法，故令聞名必得不退也。今現在說法者，簡非過去已滅，亦非未來未成，正爾說法度生，故應發願往生，親覲說法速成正覺也。復次，有世界有佛現在，即勸信序也；世界名極樂，即勸願序也；佛號阿彌陀，即勸持名妙行序也。復次，阿彌陀，序佛也；說法，序法也；說法必有聽眾，序僧也。佛法僧同一實相，序體也；從此起信願行，序宗也；信願行成必得往生見佛聞法，序用也；唯一佛界為所緣境不雜餘事，序教相也。文略意周矣。初序分竟。

'In that land there is a Buddha named Amitābha' introduces the name of the teaching master of direct retribution. 'Buddha' is the general name; 'Amitābha' is the specific name. The Sanskrit 'Amitābha' is translated here as 'Immeasurable Life', 'Immeasurable Light', and so forth, also explained in detail below. A Buddha has three bodies, discussed in terms of single and manifold aspects. The single dharmakāya refers to the principle realized; the single saṃbhogakāya refers to the meritorious virtues and wisdom capable of realizing it; the single nirmāṇakāya refers to the physical form with marks and signs that is manifested. In the manifold aspect: the dharmakāya has (1) the naturally pure dharmakāya, and (2) the supremely pure dharmakāya free from defilement. The saṃbhogakāya has (1) the self-enjoyment saṃbhogakāya, and (2) the other-enjoyment saṃbhogakāya. The nirmāṇakāya has (1) the manifest birth nirmāṇakāya, and (2) the responsive apparition nirmāṇakāya; also (1) the nirmāṇakāya in the realm of Buddhas, and (2) the nirmāṇakāya adapting to different species. Although the single and manifold three bodies are distinguished, in truth they are neither one nor three yet three and yet one, neither vertical nor horizontal, neither parallel nor distinct, free from error, transcending negation, and inconceivable. Here, 'Amitābha Buddha' specifically refers to the manifest birth nirmāṇakāya in the Land of Cohabitation, which nevertheless is identical to the saṃbhogakāya and identical to the dharmakāya; therefore, hearing the name inevitably ensures non-retrogression. 'Presently preaching the Dharma' distinguishes him from having already ceased in the past, and also from not yet having attained it in the future: he is at this very moment preaching the Dharma and liberating sentient beings. Therefore, one should make vows to be reborn there, personally behold him preaching the Dharma, and swiftly attain complete enlightenment. Furthermore, 'there is a world realm' and 'there is a Buddha present' is the introduction that urges faith; the world realm being named 'Sukhāvatī' is the introduction that urges aspiration; the Buddha being named 'Amitābha' is the introduction that urges the wonderful practice of holding the name. Furthermore, 'Amitābha' introduces the Buddha; 'preaching the Dharma' introduces the Dharma; preaching the Dharma necessarily implies listeners, which introduces the Saṃgha. Buddha, Dharma, and Saṃgha share the same dharmatā, introducing the essence; giving rise to faith, aspiration, and practice from this introduces the core tenet; the perfection of faith, aspiration, and practice inevitably resulting in rebirth, seeing the Buddha, and hearing the Dharma introduces the function; taking solely the single Buddha-realm as the cognitive object unmixed with other matters introduces the doctrinal classification. The text is concise, but the meaning is comprehensive. The first section, the introduction, is concluded.