無量壽經優婆提舍願生偈註 2.23

2.23

譯毘婆舍那曰觀。但汎言觀，義亦未滿。何以言之？如觀身無常苦空無我九相等皆名為觀，亦如上木名不得椿柘也。毘婆舍那云觀者，亦有二義：一者在此作想觀彼三種莊嚴功德，此功德如實，故修行者亦得如實功德，如實功德者決定得生彼土；二者亦得生彼淨土即見阿彌陀佛，未證淨心菩薩畢竟得證平等法身，與淨心菩薩與上地菩薩畢竟同得寂滅平等。是故言欲如實修行毘婆奢那故。

Translating vipaśyanā yields 'contemplation' (guan). But merely speaking generally of contemplation also leaves the meaning incomplete. Why is this said? Contemplating the body as impermanent, suffering, empty, and non-self, the nine marks, and so forth are all called contemplation, just as the general name 'wood' above cannot specify toon or cudrania. As for vipaśyanā being called 'contemplation', it also has two meanings: first, while here, forming thoughts to contemplate those three kinds of adornment of merits—because these merits accord with reality, the practitioner also attains merits in accordance with reality; attaining merits in accordance with reality means definitely attaining rebirth in that land; second, having attained rebirth in that Pure Land, one immediately sees Amitābha Buddha; bodhisattvas who have not yet realized the pure mind will ultimately realize the equal Dharma body, and together with pure-mind bodhisattvas and bodhisattvas of higher stages, they will ultimately achieve quiescent equality alike. Therefore it is said: 'wishing to practice vipaśyanā in accordance with reality.'