觀無量壽佛經疏 3.77

3.77

三、從說是語時下，至不得為比已來，正明娑婆化主為物故，住想西方；安樂慈尊知情故，則影臨東域。斯乃二尊許應無異，直以隱顯有殊。正由器朴之類萬差，致使互為郢匠。言說是語時者，正明就此意中即有其七。一明告勸二人時也。二明彌陀應聲即現，證得往生也。三明彌陀在空而立者，但使迴心正念願生我國，立即得生也。問曰：「佛德尊高不可輒然輕舉，既能不捨本願來應大悲者，何故不端坐而赴機也？」

Third, from "When these words were spoken" down to "cannot serve as a comparison," it directly explains that the teaching master of the Sahā world, for the sake of beings, fixes his thoughts on the west, and the compassionate honoured one of the Land of Peace and Bliss, knowing their sentiments, projects his shadow into the eastern region. Thus the promise and response of the two honoured ones are without difference; it is simply that their concealment and manifestation differ. It is precisely because the capacities of the raw vessels are of myriad differences that they act as carpenter and craftsman for each other. Regarding the words "When these words were spoken," it directly explains that within this meaning there are seven points: first, it explains the time when he addressed and encouraged the two persons; second, it explains that Amitābha appeared immediately in response to the voice, verifying the attainment of rebirth; third, it explains that Amitābha stands in the sky, meaning that if one merely turns one's mind, maintains right mindfulness, and aspires to be born in his land, one will immediately attain rebirth. Question: "The Buddha's virtue is exalted and cannot be lightly initiated without cause. Since he does not abandon his fundamental vow and comes in response to great compassion, why does he not sit upright to meet their capacities?"