觀無量壽佛經疏 4.143

4.143

五、從若念佛者下，至生諸佛家已來，正顯念佛三昧功能超絕，實非雜善得為比類。即有其五。一明專念彌陀佛名。二明指讚能念之人。三明若能相續念佛者，此人甚為希有，更無物可以方之，故引分陀利為喻。言分陀利者，名人中好華，亦名希有華，亦名人中上上華，亦名人中妙好華，此華相傳名蔡華是。若念佛者，即是人中好人，人中妙好人，人中上上人，人中希有人，人中最勝人也。四明專念彌陀名者，即觀音、勢至常隨影護，亦如親友知識也。五明今生既蒙此益，捨命即入諸佛之家，即淨土是也。到彼長時聞法，歷事供養，因圓果滿，道場之座豈賖。

Fifth, the passage from "if one is mindful of the Buddha" down to "born in the family of the Buddhas" directly reveals the unsurpassed power of the Buddha-recitation samādhi, which indeed cannot be compared with miscellaneous goods; herein there are five points. First, it clarifies exclusive mindfulness of Amitābha Buddha's name. Second, it points out and praises the person capable of recitation. Third, it clarifies that if one can recite the Buddha's name continuously, this person is exceedingly rare, with nothing else that can compare; hence the puṇḍarīka is adduced as a metaphor. 'Puṇḍarīka' is called the fine flower among humans, the rare flower, the supreme flower among humans, and the wondrously fine flower among humans; this flower is traditionally said to be the white lotus. If one is mindful of the Buddha, one is a fine person among humans, a wondrously fine person among humans, a supreme person among humans, a rare person among humans, and the most supreme person among humans. Fourth, it clarifies that for those who exclusively recite Amitābha's name, Avalokiteśvara and Mahāsthāmaprāpta constantly follow them like shadows protecting them, also acting like close friends and companions. Fifth, it clarifies that having received this benefit in this life, upon abandoning the body they enter the family of the Buddhas, which is the Pure Land. Arriving there, they hear the Dharma for a long time, go forth to serve and make offerings, and their causes being fulfilled and fruits perfected, how could their seat at the site of awakening be distant?