安樂集 1.7

1.7

又若去聖近，即前者修定、修慧是其正學，後者是兼；如去聖已遠，則後者稱名是正，前者是兼。何意然者？寔由眾生去聖遙遠，機解浮淺、暗鈍故也。是以韋提大士自為，及哀愍末世五濁眾生，輪迴多劫徒受痛燒故，能假遇苦緣諮開，出路豁然。大聖加慈，勸歸極樂。若欲於斯進趣，勝果難階，唯有淨土一門，可以情悕趣入。

Furthermore, when the distance from the Sage was near, the former practices of cultivating samādhi and wisdom were the primary study, and the latter was auxiliary; when one is far removed from the Sage, the latter practice of recitation of the name is primary, and the former is auxiliary. Why is this so? Truly it is because sentient beings are far removed from the Sage, and their capacity and understanding are shallow, obscure, and dull. For this reason, the great being Vaidehī, for her own sake and out of pity for sentient beings of the five defilements in the final age who wander in transmigration for many kalpas fruitlessly suffering pain and burning, was able, by availing herself of the conditions of affliction, to inquire and open [the teaching], so that the way out was clearly revealed. The Great Sage bestowed his compassion and encouraged return to Sukhāvatī. If one wishes to advance towards [awakening] in this [world], the superior fruit is difficult to ascend to; only the single gate of the Pure Land can be entered through yearning aspiration.