觀無量壽佛經疏 4.67

4.67

五、從臨命終時下，至極樂世界已來，正明第九門中終時，聖來迎接不同去時遲疾。即有其六。一明命延不久。二明彌陀與比丘眾來，無有菩薩，由是小乘根性還感小根之眾也。三明佛放金光照行者身。四明佛為說法，又讚出家離多眾苦，種種俗緣家業王官、長征遠防等，汝今出家，仰於四輩，萬事不憂，逈然自在，去住無障，為此得修道業，是故讚云離眾苦也。五明行者既見聞已不勝欣喜，即自見身已坐華臺，低頭禮佛。六明行者低頭在此，舉頭已在彼國也。

Fifth, from "when their life is about to end" down to "the Land of Utmost Bliss," it directly clarifies, under the ninth gateway, the differences in the holy beings coming to welcome them at the end of life and the speed of their departure. This consists of six points: First, it clarifies that life does not last long. Second, it clarifies that Amitābha comes with an assembly of monks and no bodhisattvas, because their capacity belongs to the Hīnayāna, which responds by attracting an assembly of the lesser capacity. Third, it clarifies that the Buddha emits golden light illuminating the practitioner's body. Fourth, it clarifies that the Buddha preaches the Dharma for them and praises leaving home as escaping manifold sufferings: various secular ties, family business, royal service, distant campaigns, and border defenses; now that you have left home, you rely on the four assemblies, are free from anxiety about all matters, are vastly unhindered, and go and stay without obstruction, thus enabling the cultivation of the path, wherefore he praises it, saying one escapes manifold sufferings. Fifth, it clarifies that the practitioner, upon seeing and hearing this, rejoices exceedingly, sees themselves already seated on the lotus throne, and bows their head to pay homage to the Buddha. Sixth, it clarifies that while the practitioner's head is bowed here, upon lifting their head they are already in that land.