法華文句記 10.133

10.133

又云：但是先施神力故見淨土，此土本穢，恐妙音見本土穢相而生譏毀，故佛誡之。非妙音至分身己還而土唯穢，如雖淨土猶見靈山，變不唯淨兼見穢故，上見下故。救曰：靈山是佛自留，故令大眾俱見，如來自云「淨土」，曲釋云「不唯淨」，佛言「皆令清淨」，乃云「本穢仍在」，若言上能見下於淨見穢，何不妙音於穢見淨，復能見穢，其心淨故故佛土淨？若猶見於穢，則知妙音心不淨故，而佛尚誡之。妙音見穢尚生譏毀，豈得名為上能見下耶？下生下想，非上人也；尚生譏毀，豈上人耶？

Furthermore, he says: 'It was merely that because divine powers were previously displayed, a pure land was seen; this land is fundamentally defiled, and fearing that Gadgadasvara would see the defiled characteristics of this native land and produce slander and disparagement, the Buddha therefore admonished him. It is not that when Gadgadasvara arrived the emanations had already returned and the land was exclusively defiled. For instance, although it was a pure land, Vulture Peak was still visible; because the transformation was not exclusively pure and also encompassed the defiled, the superior saw the inferior.' Refutation: Vulture Peak was retained by the Buddha himself, which is why he caused the great assembly to see it together. The Tathāgata himself called it a 'pure land', yet [this opponent] tortuously explains that it was 'not exclusively pure'; the Buddha said 'all were made pure and clean', yet he claims 'the original defilement still remained'. If one says that the superior can see the inferior and thus sees defilement in purity, why could Gadgadasvara not see purity in defilement and also see defilement, since his mind being pure, the buddha-land is pure? If he still saw defilement, then we would know that Gadgadasvara's mind was impure, which would be why the Buddha still admonished him. If Gadgadasvara saw defilement and would still give rise to slander and disparagement, how could he be called one who 'as a superior can see the inferior'? If one produces inferior thoughts toward the inferior, one is not a superior person; if he still produces slander and disparagement, could he be a superior person?