觀無量壽佛經疏 1.8

1.8

二就正報中亦有其二：一者主莊嚴，即阿彌陀佛是。二者聖眾莊嚴，即現在彼眾及十方法界同生者是。又就此正報中亦有通有別。言別者，即阿彌陀佛是也，即此別中亦有真有假。言假正報者，即第八像觀是也。觀音勢至等亦如是，此由眾生障重染惑處深，佛恐乍想真容無由顯現，故使假立真像以住心想，同彼佛以證境故言假正報也。言真正報者，即第九真身觀是也。此由前假正，漸以息於亂想、心眼得開，粗見彼方清淨二報種種莊嚴以除昏惑，由除障故得見彼真實之境相也。言通正報者，即觀音聖眾等已下是也。向來所言通別真假者，正明依正二報也。

Second, within primary retribution there are also two kinds: first, the master's adornment, which is Amitābha Buddha; second, the assembly of sages' adornment, which is the present assembly there and those of the ten directions' dharmadhātus who are reborn together. Furthermore, within this primary retribution there are also generic and specific. As for specific, it is Amitābha Buddha; within this specific there are also real and provisional. As for provisional primary retribution, it is the eighth image contemplation. Avalokiteśvara, Mahāsthāmaprāpta, and the others are also like this. This is because sentient beings' hindrances are heavy and their defiling delusions deep; the Buddha feared that if they tried to visualize his true form all at once, there would be no way for it to appear. Therefore, he provisionally established a true image to steady their mental contemplation, so that by identifying with that Buddha they might realize the object; hence it is called provisional primary retribution. As for real primary retribution, it is the ninth true body contemplation. Because of the previous provisional primary [retribution], their disordered thoughts are gradually stilled and their mind's eye is opened, so that they roughly see the various adornments of that realm's pure twofold retribution to remove darkness and delusion; by removing hindrances, they are able to see that real objective image. As for generic primary retribution, it refers to Avalokiteśvara, the assembly of sages, and so forth below. What was previously described as generic and specific, real and provisional, directly clarifies the twofold retribution of circumstantial and primary.