觀無量壽佛經疏 4.30

4.30

三、明修行六念者。所謂念佛、法、僧，念戒、捨、天等。此亦通合上第三福大乘之意義也。言念佛者，即專念阿彌陀佛口業功德、身業功德、意業功德。一切諸佛亦如是。又一心專念諸佛所證之法，並諸眷屬菩薩僧。又念諸佛之戒，及念過去諸佛、現在菩薩等，難作能作、難捨能捨、內捨外捨、內外捨。此等菩薩，但欲念法不惜身財。行者等既念知此事，即須常作仰學前賢後聖捨身命意也。又念天者，即是最後身十地之菩薩，此等難行之行已過，三祇之劫已超，萬德之行已成，灌頂之位已證。行者等既念知已，即自思念：「我身無際已來，共他同時發願，斷惡行菩薩道，他盡不惜身命，行道進位，因圓果熟證聖者，踰於大地微塵。然我等凡夫，乃至今日虛然流浪，煩惱惡障轉轉增多，福慧微微，若對重昏之臨明鏡也。」忽思忖此事，不勝心驚悲歎者哉。

Third, explaining the cultivation of the six recollections: namely, recollection of the Buddha, the Dharma, the Saṅgha, the precepts, abandonment, and deities. This also broadly corresponds to the meaning of the Mahāyāna in the third blessing above. As for 'recollection of the Buddha,' it means single-mindedly recollecting Amitābha Buddha's merits of oral karma, merits of bodily karma, and merits of mental karma. It is the same for all Buddhas. Furthermore, it is single-mindedly recollecting the Dharma realized by all Buddhas, as well as the retinue of the Bodhisattva Saṅgha. Furthermore, it is recollecting the precepts of all Buddhas, and recollecting past Buddhas and present bodhisattvas who were able to do what is difficult to do, able to abandon what is difficult to abandon—inner abandonment, outer abandonment, and inner-and-outer abandonment. These bodhisattvas only wished to be mindful of the Dharma and did not spare their bodies or wealth. Practitioners, having recollected and known this, must always generate the resolve to look up to and emulate earlier worthies and later sages in abandoning body and life. Furthermore, 'recollection of deities' refers to bodhisattvas of the ten bhūmis who are in their final bodily existence; these have already surpassed practices difficult to practice, have already transcended three asaṃkhyeya kalpas, have already accomplished practices of myriad virtues, and have already realized the stage of empowerment (abhiṣeka). Practitioners, having recollected and known this, should then reflect within themselves: 'From beginningless time, I made vows at the same time as others to sever evil and practice the bodhisattva path. All of them did not spare their bodies and lives; practicing the path and advancing in stages, with causes perfected and fruits ripened, those who realized sainthood exceed the fine dust motes of the great earth. Yet we pṛthagjanas have wandered aimlessly down to this very day, with afflictions and evil obstacles multiplying ever more, while our merits and wisdom are faint and minuscule, like facing a dense darkness when approaching a bright mirror.' Suddenly pondering this matter, how can one help but be struck with terror, grief, and lamentation?