觀無量壽佛經疏 2.90

2.90

二、從爾時世尊下，至廣說眾譬已來，正明答前夫人別選所求之行。此明如來從上耆闍沒、王宮出，訖至此文，世尊默然而坐，總未言說。但中間夫人懺悔、請問，放光、現國等，乃是阿難從佛王宮見此因緣，事了還山傳向耆闍大眾說如上事，始有此文。亦非是無時佛語也。應知。言爾時世尊告韋提已下，正明告命許說也。言阿彌陀佛不遠者，正明標境以住心，即有其三。一明分齊不遠，從此超過十萬億剎即是彌陀之國。二明道里雖遙，去時一念即到。三明韋提等及未來有緣眾生注心觀念，定境相應，行人自然常見。有斯三義故云不遠也。言汝當繫念已下，正明凡惑障深心多散動，若不頓捨攀緣，淨境無由得現。此即正教安心住行，若依此法名為淨業成也。言我今為汝已下，此明機緣未具不可偏說定門。佛更觀機自開三福之行。

Second, from "At that time the World-Honoured One" down to "speaking at length of various parables", it directly clarifies answering the practice previously selected and sought by the queen consort. This clarifies that from the Tathāgata's disappearance on Gṛdhrakūṭa above and emergence in the royal palace down to this text, the World-Honoured One had sat in silence, not speaking at all. It was only that in the meantime the queen consort repented, inquired, [the Buddha] emitted light, manifested the lands, and so forth; this was when Ānanda, following the Buddha to the royal palace, witnessed these circumstances, and when the affair was over, returned to the mountain and recounted to the great assembly on Gṛdhrakūṭa the matters described above, so that this text first came to be. It was not, moreover, a timeless utterance of the Buddha. One should understand this. As for "at that time the World-Honoured One told Vaidehī" and so forth: this directly clarifies declaring his intention and granting to speak. As for "Amitābha Buddha is not far away": this directly clarifies indicating the object to settle the mind, which has three aspects. First, it clarifies that the spatial demarcation is not far away: surmounting a hundred thousand koṭis of lands from here is indeed Amitābha's country. Second, it clarifies that although the distance along the way is far, when one goes, one arrives in a single thought-moment. Third, it clarifies that when Vaidehī and others, as well as future sentient beings with the karmic affinity, concentrate their minds in contemplation and recollecting, and their meditative state corresponds, practitioners will naturally see him constantly. Because there are these three meanings, it is said to be "not far away". As for "you should tie your mindfulness" and so forth: this directly clarifies that the ordinary person's delusions and obstacles are deep and the mind is largely distracted and agitated; if one does not abruptly cast aside grasping at conditions, there is no way the pure realm can appear. This directly teaches settling the mind and abiding in practice; if one relies on this method, it is called the fulfillment of pure karma. As for "I now for you" and so forth: this clarifies that because their capacities and conditions were not yet complete, one cannot speak exclusively of the meditative gate. The Buddha further observed the capacities and himself opened the practice of the three blessings.