觀無量壽佛經疏 2.5

2.5

又言如是者，即指法定散兩門也。是即定辭。機行必益。此明如來所說，言無錯謬，故名如是。又言如者，如眾生意也。隨心所樂，佛即度之。機教相應，復稱為是。故言如是。又言如是者，欲明如來所說，說漸如漸，說頓如頓，說相如相，說空如空，說人法如人法，說天法如天法，說小如小，說大如大，說凡如凡，說聖如聖，說因如因，說果如果，說苦如苦，說樂如樂，說遠如遠，說近如近，說同如同，說別如別，說淨如淨，說穢如穢。說一切諸法千差萬別，如來觀知歷歷了然。隨心起行，各益不同。業果法然，眾無錯失，又稱為是。故言如是。

Furthermore, saying "Thus" refers to the Dharma—the two gates of meditative and non-meditative [good]. "So" (shi) is a definitive word: capacities and practices will certainly yield benefit. This clarifies that what the Tathāgata spoke contains no error in its words, hence it is called "Thus" (rushi). Furthermore, saying "as" (ru) means "as sentient beings intend": following what their minds delight in, the Buddha delivers them. When capacity and teaching correspond, it is also called "right" (shi); therefore it is said, "Thus" (rushi). Furthermore, saying "Thus" is meant to clarify that regarding what the Tathāgata expounded, when expounding gradual it was as gradual, when expounding sudden it was as sudden; when expounding form it was as form, when expounding emptiness it was as emptiness; when expounding the dharma of humans it was as the dharma of humans, when expounding the dharma of gods it was as the dharma of gods; when expounding the small it was as the small, when expounding the great it was as the great; when expounding the ordinary it was as ordinary, when expounding the noble it was as noble; when expounding cause it was as cause, when expounding fruit it was as fruit; when expounding suffering it was as suffering, when expounding joy it was as joy; when expounding distant it was as distant, when expounding near it was as near; when expounding the same it was as the same, when expounding the distinct it was as distinct; when expounding the pure it was as pure, when expounding the defiled it was as defiled. In expounding all phenomena with their thousands of variations and myriad distinctions, the Tathāgata contemplates and knows them with utter lucidity. Arising practices according to their minds, their respective benefits differ. Karmic fruit is naturally so; among the assembly there is no error. This is also called "right" (shi); therefore it is said, "Thus" (rushi).