觀無量壽佛經疏 1.22

1.22

「又向來解者與諸師不同。諸師將思惟一句用合三福九品以為散善；正受一句用通合十六觀以為定善。如斯解者將謂不然。何者？如《華嚴經》說：『思惟正受者但是三昧之異名』，與此地觀文同。以斯文證，豈得通於散善。又向來韋提上請但言『教我觀於清淨業處』，次下又請言『教我思惟正受』，雖有二請，唯是定善。又散善之文都無請處，但是佛自開。次下散善緣中說云『亦令未來世一切凡夫』已下，即是其文。」

"Furthermore, the preceding explanation differs from those of the various masters. The various masters took the single phrase 'reflection' to match the three blessings and nine grades as non-meditative good, and used the single phrase 'samāpatti' to comprehensively match the sixteen contemplations as meditative good. Such an interpretation is to be regarded as incorrect. Why? As the Avataṃsaka Sūtra states: 'Reflection and samāpatti are merely different names for samādhi,' which agrees with the text of the ground contemplation here. Corroborating it with this passage, how could it possibly extend to non-meditative good? Furthermore, earlier when Vaidehī made her request, she only said: 'Teach me to contemplate a place of pure karmic action,' and next below she requested again, saying: 'Teach me reflection and samāpatti.' Although there are two requests, they pertain exclusively to meditative good. Moreover, the text on non-meditative good has no place of request at all; it was simply expounded spontaneously by the Buddha himself. In the context of the non-meditative good below, it states: 'Also causing all pṛthagjanas of future ages...' and so on, which is the passage."