觀無量壽佛經疏 2.102

2.102

七、就定善示觀緣中，即有其七。一、從佛告阿難下，至清淨業已來，正明勅聽許說。此明韋提前請願生極樂，又請得生之行，如來已許。今就此文，正欲開顯正受之方便。此乃因緣極要，利益處深。曠劫希聞，如今始說。為斯義故，致使如來總命二人。言告阿難者，我今欲開說淨土之門，汝好傳持莫令遺失。言告韋提者，汝是請法之人，我今欲說，汝好審聽思量諦受莫令錯失。言為未來世一切眾生者，但如來臨化偏為常沒眾生，今既等布慈雲，望欲普沾來潤。言為煩惱賊害者，此明凡夫障重妄愛迷深。不謂三惡火坑，闇在人之足下，隨緣起行，擬作進道資糧。何其六賊知聞，競來侵奪。今既失此法財，何得無憂苦也。言說清淨業者，此明如來以見眾生罪故，為說懺悔之方，欲令相續斷除，畢竟永令清淨。又言清淨者，依下觀門，專心念佛，注想西方，念念罪除，故清淨也。

Seventh, within the conditions for showing contemplation through meditative good, there are seven points. First, from 'The Buddha told Ānanda' down to 'pure karma' directly clarifies enjoining them to listen and granting the exposition. This clarifies that Vaidehī previously requested to be reborn in Sukhāvatī and also requested the practice to attain rebirth, and the Tathāgata had already granted it. Now, in accordance with this passage, he directly intends to disclose the expedient means of samāpatti. These are conditions of extreme importance, and the locus of benefit is profound. Rarely heard for countless kalpas, it is only now being preached. For this reason, it brought about the Tathāgata addressing both of them together. 'Telling Ānanda' means: 'I now intend to disclose and preach the gate of the Pure Land; hold and transmit it well so that it is not lost.' 'Telling Vaidehī' means: 'You are the one who requested the Dharma; I now intend to preach it; listen carefully, reflect, and accept it truly so that you do not err or lose it.' 'For all sentient beings in future ages' means that the Tathāgata’s descending to transform beings is especially for those sentient beings who are constantly drowning; now that he has spread the clouds of compassion equally, he hopes that all will be moistened in the future. 'Harm by the thieves of afflictions' clarifies that the obstacles of pṛthagjanas are heavy and their deluded love is deep. Not realizing that the fiery pit of the three evil paths is darkly beneath their feet, they perform practices according to their conditions, intending to make provisions for advancing on the path. How is it that the six thieves, upon hearing of this, compete to come and plunder them? Now that they have lost this wealth of the Dharma, how could they be free from sorrow and suffering? 'Preaching pure karma' clarifies that because the Tathāgata saw the transgressions of sentient beings, he preached for them the method of repentance, wishing to cause them to sever and eliminate [transgressions] continuously, rendering them ultimately and permanently pure. Furthermore, 'purity' means that relying on the contemplation gates below, one single-mindedly recites the Buddha's name and fixes one's contemplation on the West; in thought after thought, sins are eradicated, and thus it is pure.