觀無量壽佛經疏 3.5

3.5

二、從云何作想下，至皆見日沒已來，正明牒所觀事。此明諸眾生等，久流生死，不解安心，雖指西方，不知云何作意。故使如來為生反問，遣除疑執，以示正念之方。言凡作想者，此明總牒前意，顯後入觀之方便。言一切眾生者，總舉得生之類。言自非生盲已下，此明簡機堪與不堪。言生盲者，從母胎中出眼即不見物者，名曰生盲。此人不得教作日觀，由不識日輪光相故。除生盲以外遇緣患者，教作日觀盡得成就。由未患眼時，識其日輪光明等相。今雖患目，但令善取日輪等相，正念堅持，不限時節，必得成就。

Second, from 'How does one visualize?' down to 'all see the sun setting' directly clarifies mentioning the matter to be contemplated. This clarifies that all sentient beings, having long drifted in saṃsāra, do not understand how to settle the mind; although directed to the West, they do not know how to generate the thought. Therefore, the Tathāgata posed a rhetorical question for them to dispel doubt and attachment, so as to show the method of right mindfulness. 'Anyone who visualizes' clarifies mentioning the preceding intent in general to reveal the subsequent expedient means for entering contemplation. 'All sentient beings' generally raises the category of those who attain rebirth. The phrase 'unless born blind' and so forth clarifies selecting capacities for capability and incapability. 'Born blind' refers to those whose eyes cannot see objects from the time they emerge from the mother's womb; they are called 'born blind'. Such persons must not be taught to practice the sun contemplation, because they do not know the light and form of the sun disk. Except for those born blind, those who contract disease through circumstances can all achieve perfection if taught to practice the sun contemplation. Because they knew the characteristics of the sun disk's light and form before their eyes were diseased, now, although their eyes are diseased, if they are only made to grasp well the characteristics of the sun disk and hold them firmly with right mindfulness, without restriction of time, they will certainly attain perfection.