觀無量壽佛經疏 1.28

1.28

次對上中者。諸師云：是初地四地已來菩薩者。何故《觀經》云：「不必受持大乘。」云何名不必？或讀不讀，故名不必。但言善解，未論其行。又言「深信因果，不謗大乘。以此善根迴願往生。命欲終時，阿彌陀佛及與化佛菩薩大眾一時授手，即生彼國。」以此文證，亦是佛去世後，大乘凡夫，行業稍弱，致使終時迎候有異。然初地四地已來菩薩，論其功用，如《華嚴經》說，乃是不可思議。豈藉韋提致請，方得往生也？返對上中竟。

Next, countering the superior-middle: the various masters say that these are bodhisattvas from the first bhūmi to the fourth bhūmi. Why, then, does the Dhyāna Sūtra state: 'They do not necessarily uphold the Great Vehicle.' What is meant by 'not necessarily'? They may read or may not read, hence it is called 'not necessarily.' It only speaks of skillful understanding, not yet discussing their practice. It also states: 'They deeply believe in cause and effect, and do not slander the Great Vehicle. By dedicating these roots of goodness, they vow to attain rebirth. When life is about to end, Amitābha Buddha together with transformation Buddhas and the assembly of bodhisattvas simultaneously extend their hands, and they are immediately born in that land.' Proved by this passage, these are also Great Vehicle pṛthagjanas after the Buddha's decease whose practice and karma are somewhat weaker, causing there to be differences in the reception at the time of death. Now, in terms of the functional capacity of bodhisattvas from the first to the fourth bhūmi, as the Avataṃsaka Sūtra states, it is inconceivable; how could they rely on Vaidehī's request before they could attain rebirth? Countering the superior-middle concludes.